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UNITl 1) STATES OF AMERICA. 



SCRIPTURAL ANSWER 



HOW MAY I KNOW 



THAT I AM 



AN ADOPTED CHILD OF GOD* 



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BY NATHANIEL DWIGHT. 



NORWICH: 

DRIFTED BT J. DUNHAM. 

1830. 







Ststrftt of Connecticut, nn. 

Be IT remembered, That on the twenty-first day of April, in the fifty- 
fourth year of the Independence of the United Stales of America, Nathan- 
iel Dwight, of the said District, hath deposited in this office the title of a 
Book, the right whereof he claims as Author, in the words following, to wit : 
"A Scriptural Answer to the Question, How may I know 
that I am an Adopted Child of God" — in conformity to the act of 
Congress of the United States, entitled "An act for the encouragement of 
" learning, by securing the copies of Maps, Charts and Books, to the authors 
" and proprietors of such copies, during the times therein mentioned." — And 
also to the act, entitled, " An act supplementary to an act, entitled • An act 
" for the encouragement of learning, by securing the copies of maps, charts, 
" and books, to the authors and proprietors of such copies during the times 
" therein mentioned,' and extending the benefits thereof to the arts of design- 
" ing, engraving, ai)d etcbiDg historical and other prints." 

CHARLES A. INGERSOLL, 

Clerk of the District of Connecticut. 
A true copy of record, examined and sealed by me, 

CHARLES A. INGERSOLL, 

Clerk of the District of Connecticut. 



?<?6 



RECOMMENDATIONS. 

— ****$■**>*— 
The subscribers have read a part of the manuscript of an 
essay by Dr. Nathaniel Dwight, on the Question, " How may 
I know that I am an adopted child of God ?" — So far as we 
have examined, the sentiments are Scriptural, and fitted to 
produce a good impression. The plan is, so far as we know, 
new, and many of the topics discussed, such as have not hith- 
erto received that attention which their importance demands. 
We regard the essay, as containing much that is fitted to be 
very useful to Christians, and to others ; and think its publi- 
cation, for these reasons, very desirable. Amid the activity 
of the age, there is danger that experimental religion may, 
in some measure, be overlooked, and essays like this, are 
peculiarly necessary to check such a result. 
J. HAWES, 
H. HOOKER, 
SAMUEL SPRING, 
C. J. TENNY, 
SAMUEL H. RIDDELL. 



PREFACE. 

In offering this small work to the Christian Public, two 
principal motives have influenced me : First, To aid real 
Christians in removing doubts which they are wout to in- 
dulge respecting their true character, and filial relation to 
God — and Second, To benefit myself, so far as its avails 
may contribute pecuniary aid for my subsistence. 

I have not sought for embellishment of style ; but rather 
for plainness, that (he reader may, with ease, understand 
the meaning of what he is perusing, as he passes on, with- 
out a necessity for turning back, to see the connection of 
the first with the latter part of a sentence. The task just 
mentioned, is one to which readers of not a few modern 
works are subjected, by reason of verbiage, a redundant 
use of terms, and an artificial involution of sentences. — 
My wish is, to convey instruction in a plain and simple 
style, easily understood. 

I will close this brief Preface, with expressing a hope, 
that the reader's desires and expectation, which the title 
may have excited, will not be disappointed. 

Norwich, March 1830. 



HOW MAY I KNOW THAT I AM AN ADOPTED 
CHILD OF GOD!" 



This question has been asked by thousands of people 
who are now living ; and by an immensely greater num- 
ber who have gone into eternity. With the latter, there 
no longer remains any doubt. The question, as it re- 
gards them, is decided forever. But, with those who 
yet live, more or less uncertainty remains ; and, if they 
are indeed children of God, this uncertainty, not only 
prevents them from enjoying the consolation, which an 
assurance of their adoption would afford, but, also, 
causes them much distressing anxiety, lest their hope 
should finally prove a delusion. 

To these, a Rule by which they may obtain a correct 
answer to this interesting and important question, will 
appear invaluable. But, to whom is this question of 
such immense importance ? In truth, to every person 
living. But who realize it to be so important ? I ask 
this question, because the greatest part of mankind ap- 
pear, by their conduct, to take but little interest in it, if 
any at all. It is true — much too true, that a large pro- 
a2 



6 EXPERIMENTAL RELIGION. 

portion of mankind, evidently, feel but very little inter- 
ested in this enquiry. There are two classes of per- 
sons, however, by whom it is realized to be interesting,. 
in the highest possible degree : these are Sinners, who 
are specially awakened, and deeply convinced by the 
Holy Spirit, that they are sinners — condemned to en- 
dure the wrath of God in endless duration ; and weak r 
faint-hearted Christians, who, like the Prodigal, having 
wandered away from their Father's house, where they 
have once been admitted, are lost in a wilderness, and 
are in danger of perishing ; and who, remembering how 
it was with them, when at home, wish to return again 
to their Father, but can find no way which will conduct 
them back to His house. There are many, of both 
classes, now living. They, and they only, know this 
question to be thus interesting and important ; and they 
know it, because they feel it to be so. The knowledge 
of this fact is not attained by reading, by hearing, nor 
by speculating, and philosophizing ; but it is learned and 
realized,. by experimental feeling only. 

There are many, now living, and there have been 
many more, who once ridiculed the fact comprised in 
this assertion — who have called it enthusiasm, and a 
delusion of weak and bewildered minds— of minds 
which had discarded the guidance of Reason and Com- 
mon. Sense; and thrown the reins loose upon- the neck 
of an excited Imagination. Many such persons have 
themselves afterwards been awakened, by the Spirit of 



EXPERIMEiNTAL RELIGION. 7 

God, to see and experimentally to feel this very truth ; 
and then, they have been quick to confess their former 
blindness, and their great sin, in ridiculing the work of 
the Holy Spirit — to acknowledge the truth to be such as 
others, whom they once ridiculed, have declared it ; 
and to cry, with earnest and deep solicitude unto God, 
for pardon. 

But sinners, who have never been awakened in this 
speeial manner — who have never experienced a spiritu- 
al conviction of their own sinful character and condi- 
tion — who have never felt that they are already tried, 
and condemned as rebels against God ; and have never 
realized their imminent danger of perishing in their 
sins — such sinners know not, in reality, any thing of 
the importance of this question. And, if they continue 
unawakened, and without any special conviction, they 
never will really know its importance, until they learn it 
in the eternal world. They will then know, because 
they will feel all its importance. But their knowledge 
can then do them no good. Then, indeed, there will 
remain no doubt about the question, as it respects them- 
selves. It will be settled forever* that they are not the 
adopted children of God. And, oh !' the despair with 
which this knowledge will then overwhelm them I * 

The only time in which this question can be examin- 
ed by mankind, with any. advantage, is, this present 
life. In this world, man is a probationer for Heaven, 
or Hell. Having sinned, even once only, he is con- 



8 EXPERIMENTAL RELIGION. 

demned ; and is a certain heir of hell. That is his sure 
allotment, if he continues as he is. But, by the mercy 
of God, he is, under the Gospel, rendered a probationer 
for Heaven. Every sinner may go to heaven, if he 
will ; and whoever does not go there, and be happy for- 
ever, will fail, only because he will not go to heaven, 
but will go to hell. I have said, that every person, who 
has sinned, (and who has not?) is condemned to hell 
already — even now; and has been, from the moment 
in which he committed his first sin. But God offers 
him a pardon — a free and full pardon, on his complying 
with certain conditions. He is now, in this life, on his 
probation, that it may be seen whether he will comply 
with those conditions, or not. These, God assures him, 
are the only conditions He will ever propose to him. 
This life, He tells him, is the only opportunity He will 
ever give him, for complying with them. If he does 
not comply with them now, whenever he dies, the 
sentence of condemnation, which is already passed 
upon him, for the sins he has committed, tvill immedi- 
ately be executed, with all its terrors, without any re- 
prieve, or mitigation. 

Experience and the Word of God both concur in 
testifying, that man will not comply with these condi- 
tions, unless he is moved and persuaded by a power 
which he does not naturally possess ; because all the 
power which he exerts, in his natural state of sin, is di- 
rectly in opposition to such a compliance. Left to him- 



EXPERIMENTAL RELIGION, 9 

self, therefore, he will continue to disbelieve that God 
is in earnest, and will go on in his rebellion. This 
every sinner does, in fact, while he is left to his own 
choice. Hence, in order that any sinner should ever 
become an adopted Child of God, there must, neces- 
sarily, be some other influence exerted in him, to make 
him feel, and therefore believe, that God is really in 
earnest in what He says — to make him feel that he is a 
sinner, already condemned — that he is in danger, and, 
if he dies in his present condition, absolutely certain of 
perishing in impenitence. The influence, which is so 
indispensably necessary in order to produce these con- 
victions in the unawakened sinner's mind, is the special 
influence of the Holy Spirit. It is by means of this 
special influence, therefore, that any individual of the 
human race does ever, in this world, come to consider 
and realize truly, the infinite importance of ascertaining 
that he is an adopted Child of God. It is necessary 
that this influence should be exerted, effectually, in this 
manner, to awaken him to a correct sense of his con- 
dition — because he is utterly insensible to it, in his na- 
tural state. It is equally necessary that it convince 
him that such is really his condition, by making h\mfeel 
it ; because he does not believe that it is such, and never 
will, in this world, unless he is convinced by experi- 
mentally feeling it. This awakening and conviction, are 
both indispensable prerequisites to his repentance ; and 
these no man ever did, or ever will produce on his own 



10 EXPERIMENTAL RELIGION, 

feelings, by his own reasoning and reflections. He 
never will cause himself to feel, that he is now a con- 
demned sinner, according to the reality of Ins case, as 
viewed by God. He never will cause himself to feel y 
that God is now angry with him; and is continually 
more and more so every day — because he daily refuses 
to obey the command which makes it his duty to repent t 
and believe on the Lord Jesus Christ. Unless he does- 
become thus convinced, by feeling the truth, he never 
will either repent, or believe. Consequently, he will 
die condemned, as he now is, and perish. But the Ho- 
ly Spirit, by exercising His special influence on any 
sinner, can produce this realizing conviction in his mind. 
This He does, whenever He pleases thus to exercise 
His influence. And then, that sinner, and every other 
such, will know, in his own experience, that the special 
influence of the Holy Spirit, operating to convince him 
of sin, in a sense he never before realized, is not a de- 
lusion, but a most solemn reality, of infinite importance 
to his soul. 

Several reasons might be mentioned, why men feel it 
to be of such immense importance to know that they 
are the adopted children of God. But they may all be 
resolved into one or two. 

1st. The absolute certainty, which they feel, that 
their own deliverance from endless suffering, and their 
enjoyment of endless happiness, after they leave this 
world, depend on the fact. These future retributions 



EXPERIMENTAL RELIGION. 1 1 

they know are realities, exactly as represented by the 
declarations of Christ, in the New Testament. They 
know this, because they feel it to be true. " They have 
the witness in themselves." I have no fear that this po- 
sition will be disputed, by any person who has been 
thoroughly convinced that he is a sinner, by the Spirit 
of God. 

2d. The Christian realizes, that the assurance of his 
being an adopted child of God, would furnish him with 
a solid and enduring consolation, in all situations and 
circumstances of life. This is another reason, why he 
deems it immensely important. This no one realizes, 
except he who feels the danger to which he is ex- 
posed, whilst he remains under the sentence of con- 
demnation, by the law of God. And, exactly in pro- 
portion as lie realizes this, will he prize the consolation 
to be derived from a certain knowledge that he is an 
adopted child of God. 

It is undoubtedly true, that an adopted child of God 
may know that he is one. If it were otherwise, every 
attempt to answer the question, " How, and by what 
- means, this may be known," would, of course, be vain. 
It may not be superfluous to say, in this place, that the 
phrases A Christian, a Saint, and an Adopted Child of 
God, mean the same character; and that, in this Essay, 
the terms will be employed as synonymous. 

A person cannot know that he is an adopted child of 
God, unless he is really such. Before I can be assured 



12 EXPERIMENTAL RELIGION. 

that I am a Christian, it is indispensable that I should 
be a Christian. It is impossible that I should find real 
evidence that I am an adopted child of God, unless I 
possess that in my character, belonging to that relation. 
But the enquiry before us, an answer to which is 
sought by very many, with the greatest solicitude, sup- 
poses that a person may be a child of God, and yet, 
not be sure of the fact. This is, undoubtedly, true, 
however strange, at first view, it may appear. 

There are many persons of adult years, who have 
enjoyed all the privileges conferred by education ; by 
the ordinances of the Gospel, and the " outward and 
ordinary means" of religious instruction — who, never- 
theless, know nothing — yea, absolutely nothing, of the 
importance of this enquiry, as it applies to themselves. 
It is learned, in all cases, by experience only. Of this 
experience they are destitute — so much so, that they 
cannot be made to feel that it is a reality. When oth- 
ers, who have learned from their own experience, de- 
clare its truth to them ; although they will not, in any 
other case, refuse to believe their testimony, in this, they 
will disbelieve it altogether. Or, if they give them 
credit for their veracity, they will think they are under 
the influence of a delusion on this subject. This is a 
singular fact : yet it is a fact. But it is not for want 
of credible evidence, that any disbelieve in the reality 
of religious anxiety and conviction. For this abounds 
in the bible, and in the declarations of individual wit- 



EXPERIMENTAL RELIGION. 13 

nesses, without number, who have lived in different 
and distinct countries ; who have lived and died stran- 
gers to each other; and who, therefore, could not possi- 
bly have concerted to deceive. It cannot be because 
there is any special reason for disbelieving their testi- 
mony, which is peculiar to this case. 

A Convicted Sinner always feels more, or less mental 
distress, until he discovers some ground, on which he 
builds a hope of deliverance from that evil which he 
is assured awaits him, while in a state of impenitence. 
This distress, which is sometimes increased to a great 
degree of anguish, is entirely mental. It is, it can be 
known, only by personal experience. It may be illus- 
trated, in this respect, by that distress which is felt for 
the loss of beloved friends. It is known, only, by a per- 
sonal experience. It is entirely mental. A person who 
has never been called to experience it, cannot know any 
thing of its nature, or reality. Now if I know either of 
these kinds of distress, by personal experience, I can 
give to another person as good, and as conclusive, evi- 
dence of the one, as of the other. In both cases the ev- 
idence is the same in kind. In one case, he will believe 
my testimony, without hesitation. In the other, he will 
not believe it at all. He may admit that I really think 
it is, as I say. He may, very charitably, give me credit 
for sincerity. But that is the utmost he will allow. 

I had observed this fact, in many different instances, 



14 EXPERIMENTAL RELIGION. 

and had long noticed its inconsistency ; before I knew 
how to account for it. It appeared unaccountable that 
a sensible man would, in one case, give me full credit ; 
would, without hesitation, believe that the fact was, as 
I asserted ; when all the proof I could give him, was my 
own declaration — and, in an other instance, where a dif- 
ferent fact was asserted, exactly of the same nature, in 
all other respects, he would entirely withhold his belief. 
This was, in my view, very strange indeed. Nor was I 
able to solve the difficulty till after much investigation. 
At length I saw, however, that his belief in the Special 
Conviction of Sin, was not withheld because such con- 
viction was a thing incredible or impossible in its nature — 
nor for the want of sufficient evidence of its existence : 
But because he felt that if he had allowed himself to be 
persuaded that such conviction of sin is a reality, he 
must also acknowledge and feel his own situation to be 
most dangerous and alarming. He was sensible that he 
knew nothing of it, in his own experience ; and, if he 
should admit it to be a reality — the necessity for his be- 
coming a subject of it himself in order to be saved, the 
total uncertainty whether he ever would ; and the inev- 
itable consequences that must result, if he did not, and 
if he did not also become regenerated ; were so dread- 
ful to his apprehension, that he would reject my testi- 
mony without any reason whatever, rather than encoun- 
ter such consequences of admitting it to be a reality. 
The instances which fully sustain this position, have been 



EXPERIMENTAL RELIGION. 15 

very numerous. Many individuals, who, in one part of 
their lives, have treated " Religious Awakenings, Spe- 
cial Conviction of Sin, and Conversion of the Soul to 
God, as all idle and visionary delusion ;" who have cast 
on them a full measure of ridicule and reproach, and 
have treated them with scoffing and impious levity ; have, 
afterwards, been awakened themselves, convinced of 
sin, and made to experience " the Love of God shed 
abroad in their hearts" — -in such a manner as evinced 
the Spiritual Regeneration and Conversion of their souls 
to God. These persons have been the first to confess 
their own sin, shame, and folly, in refusing to credit the 
testimony of others, on the subject of experimental re- 
ligion. Indeed, they have admitted, that they neither 
did, nor could so wholly disbelieve it, as to prevent a 
fear of its truth ; which was sufficient, in many instan- 
ces, to cause them much disquietude. They have 
blessed God, and they will bless Him forever and ever, 
for His having graciously awakened them, and made 
them assuredly to know the truth in their own experi- 
ence. It is learned in no other way. It can be learn- 
ed by no other means. Yet it may be learned by any 
and every sinner, immediately ; and all its blessed con- 
sequences may be ensured to him, as his own privi- 
lege, if he will give Ms attention, adequately, to the 
attainment of it. 

If a Sinner is convinced that there is such a thing as 
Conviction of Sin, in a special sense : if he is convinced 



16 EXPERIMENTAL RELIGION. 

that there is such a thing as Regeneration, or, in other 
words, a new Spiritual birth, and that he must be born 
again, if he would escape eternal misery, and secure 
eternal happiness beyond the grave, although he knows 
not these things in his own experience — yet we have 
the declaration of God, that he can attain to the know- 
ledge of them, if he will adequately seek for it. This 
testimony, no Christian will discredit. [It is contained 
in the 2d chapter of Proverbs, from the 1 st verse to the 
oth, inclusive.] Here " Wisdom," " Knowledge," and 
"Understanding," mean the whole of the Christian re- 
ligion ; and the promise, made to those who seek for 
them, as men seek for " Silver," or " Hid Treasure," 
is sure. They shall find what they do thus seek for. 
We all know, that men of the world seek for wealth, in 
serious earnest — "with all their heart, and soul, and; 
strength, and mind." 

I have said, that a Child of God may certainly know- 
that he is such. " We know that we have passed from, 
death unto life, because we love the brethren." The 
person who " knows that he has passed from death 
unto life," also knows, that he is an adopted child of 
God. For none others " have passed from death unto 
life." All others, without an exception, are in spirit- 
ual death, even until now. " They are dead in sin." 
And, unless, in this lifc> which is their only time of pro- 
bation, they are " born again," and thus become " chil- 
dren of God," by His gracious adoption, they will re- 



EXPERIMENTAL RELIGION. 17 

main in that condition — they will die, and go out of 
the world, in that condition ; and, in the eternal world, 
they will experience all those dreadful consequences of 
dying in sin, which God has revealed in His Word. A 
man's not having believed that God ever revealed His 
determinations on this subject — or, his having perverted 
what God has revealed, and confirmed himself in a be- 
lief opposite to the truth, will make it no better for him, 
when he comes to realize the fact, in his own sufferings. 
All who die in sin, will realize it, in hopeless despair. 
Probably the infatuation of careless sinners — that " mad- 
ness," which Solomon declares " is in their hearts whilst 
they live," is never more clearly manifested, than in 
withstanding the abundant testimony which proves 
-the special influence of the Spirit of God, exerted in 
awakening the sinner ; in convincing him of sin, and 
converting his soul unto holiness, and spiritual life ; as 
this doctrine is maintained by those who are advocates 
for Revivals of religion. I do not intend to insist on 
it largely, in this place ; yet I request the reader's at- 
tention to it, in a few considerations. 

First. These effects are in perfect correspondence 
with what our Saviour said, should be the work of the 
Holy Ghost, when He should come into the world, after 
His ascension to His Father. " When He is come, He 
shall convince the world of sin, and of righteousness, 
and of judgment." Such was the effect of the Holy 
b2. 



18 EXPERIMENTAL RELIGION. 

Spirit's influence, on the day of Pentecost, when Peter 
preached to the multitude, and more than three thou- 
sand were immediately converted. It could not mean 
the miraculous effects wrought in the Apostles ; for 
none of those converts partook of these effects until 
after they had been awakened, and convinced of their 
sin, in crucifying Christ. They partook of no miracu- 
lous powers, till they were pricked in their hearts, and 
were led, in great anxiety, to enquire of the Apostles, 
in view of their dreadful guilt, and danger, " What 
shall we do ?" This pricking in their hearts, which 
they then felt, for the first time in their lives, was a 
special conviction of their own sin : A sense of their 
awful danger, which this caused them to feel, as soon 
as they realized it, was the immediate cause of their 
deep solicitude. It was this sense of danger, which 
made them enquire, with deep anxiety, what they must 
do to obtain deliverance from it. The conferring of 
miraculous powers on many of them, was an event 
which took place subsequently, and was a very different 
tiling from this conviction of sin. It was not, however, 
the sin of condemning and crucifying the Son of God, 
merely, of which the Holy Spirit convinced these men ; 
nor was this conviction of sin confined to the Jews 
alone. The same effect was produced among the hea- 
then, in all the countries whither the early preachers of 
the Gospel went. In all those places, " there was a 
division among the people," produced by the instru- 



EXPERIMENTAL RELIGION. 19 

mentality of their preaching. All who believed their 
testimony, and became converts to Christ, were awa- 
kened ; convinced of their own sins ; and converted,., 
by the special power and influence of the Holy Spirit. 
The others, who attended, heard the same truths urged 
on them, by the same preachers, and at the same 
time — yet nothing of this kind was wrought in them ; 
and they continued unbelieving, and unconverted. — 
There was a cause for this difference. What was it ? 

Secondly. The testimony of good men, during many 
centuries, concerning the influences of the Holy Spirit,, 
in awakening and convicting sinners, concurs with the 
testimony of the Apostles, in all the essential particulars. 
This testimony is found, in abundance, in the writings 
of Ministers, and Civilians, who have lived in different 
ages ; and in almost all the countries, where the Gospel 
has been preached. It is the same sort of testimony 
that is now-given, in the United States, by many thou- 
sands of individuals, of every grade of intellectual 
strength, and cultivation of mind. It is not limited to 
one denomination of Christians, only ; but is found 
among all, who attend on the preaching of the same 
doctrines which the Apostles preached. Thus God 
vindicates and blesses His own truth, by whomsoever 
it is preached. 

Thirdly. The doctrine is attested now, and has been, 
in past ages, by numbers of men, who once decried, 
and denounced it, as heartily as any others ever did. 



20 EXPERIMENTAL RELIGION. 

But they were made to feel it in themselves ; and that, 
at once, removed all their disbelief, and put to silence 
all their scoffing, and reproaches. And these are not 
weak and ignorant men, as the opposers of the truth 
gratuitously, and not very modestly, assert is the fact, 
with believers in these special influences, generally. 
There is, however, but one effectual and certain cure, 
for this disbelief ; which no external evidence can re- 
move from the minds of men. It is found in their 
own experience. Let any man/eeZ the effects of a spe- 
cial divine influence, and every doubt about its reality, 
and all his disbelief, of its being the special influence of 
the Holy Spirit, will vanish at once. He will then 
"have the witness in himself:" and it will appear to 
him to be a witness, whose veracity he has no inclina- 
tion to dispute. He will then find, that he has a much 
more important interest to secure, by believing this 
doctrine, than by denying it. This has been the fact 
with many, who once opposed, and reproached, and 
ridiculed the subject, as much as Unitarians, and Uni- 
versalists, and Infidels do now ; and, who claimed for 
themselves a superiority of intellect, and learning, as 
confidently, as if it were really a fact, that, in all these 
particulars, they were thus superior to other men. — 
Yet, even the testimony of such converts, will not con- 
vince any one of those who oppose themselves. Nor 
will any other evidence, beside that special operation of 
the Spirit on their hearts, the reality of which they de- 



Experimental religion. 21 

iiy. The idea that God, who is angry with sinners? 
acts as a Sovereign, in bestowing His saving grace on 
whom He will ; that those, on whom he does not bestow 
it, will persist in their rebellion, and certainly perish — 
and, that this will be their own jault, exclusively, ex- 
cites such bitter opposition in the sinner's heart, that he 
will resist every proof, which shows it to be a doctrine 
of the Gospel. This rebellious feeling is much enhan- 
ced, by the considerations, that the power of God is in- 
finite — that the sufferings of the outcasts are literally 
endless — and that all will not be brought by God into 
a state of salvation. The necessity, and at the same 
time the uncertainty, of a divine influence upon his 
heart, when viewed as rendering eternal destruction a 
possible result of his existence, is a doctrine toa appall- 
ing to be contemplated, with the least approbation ; 
and, whenever it is set before him, he will resist the 
truth, and, probably, hate the minister who faithfully de- 
clares it. Now all these feelings are utterly wrong ; 
and they are predicated on wrong views, and perverse 
apprehensions of 'the truth, respecting himself ; respec-. 
ting others ; and respecting God. 

First. Respecting himself. He has no correct con- 
ceptions respecting himself, as a sinner in rebellion 
against God. We feels, as though sin were a small evil x 
in itself-r^as though he were not very sinful ; and, as 
though all sin were confined to outward acts of trans- 
gression. He persuades himself, therefore, that he has 



22 EXPERIMENTAL RELIGION. 

never done any thing very heinous. He is ready to 
think, he has done rather more good than evil. He feels 
as though God must bestow his favor — the special influ- 
ence of his spirit — on' christians, if He does it all, for the 
sake of their comparative goodness ; and he concludes, 
that he is, at least, as good as they, and probably better 
than many, who, according to this scheme, are adopted 
by God, as his children. Therefore, he concludes that 
such a rule of acting, makes God a partial being ; and 
he thinks himself hardly dealt with " if this is true." 

Secondly. He has wrong views with respect to others. 
If it is indeed true, that God does bestow his special 
grace on others, whereby he makes -them- heirs of salva- 
tion, he thinks it must be on account of something good 
that God sees in them. And he doubts not that he de- 
serves it at the hands of God, as much as they. There- 
fore, he concludes that they are favored through par- 
tiality, while he is unreasonably rejected. He does not 
realize diat neither he nor they deserve the favor — nor 
does he reflect that God has offered it to him, and urged 
him to accept it, all his life, while he has uniformly refus- 
ed it, and that this is the only reason why he does not 
enjoy evidence of his adoption, at this moment. He 
does not realize, that God does him no injustice, in con- 
straining others to partake of that blessing, by making 
them willing, contrary to their natural inclination, to 
accept the salvation, which he freely offers to him — and 
that he only leaves him to pursue the way of his own 



EXPERIMENTAL RELIGION. 23 

choice, after giving him countless warnings of the con- 
sequences. All his views of Gospel truth, are pervert- 
ed ; and they will continue so, unless he awakes to at- 
attend to it : to examine it, more seriously than he has 
hitherto done. And this he never will do, unless the 
Spirit of God graciously influence him to it. 

Thirdly. Sinners have wrong apprehensions on this 
subject, as it respects God. They do not possess an 
abiding conviction, within themselves, that God is per- 
petually present with them, and that he is an attentive wit- 
ness of all their conduct : — much less, that he is a search- 
er of their thoughts, and that he will call them to a strict 
account for every one of them. They have wrong views 
of the rule by which God judges men. So far as they 
have any definite idea, on this subject, it is, that he 
judges of men by their external conduct only. Did such 
persons derive their views, correctly, from the Bible, they 
would realize, " that God looketh on the heart," and de- 
termins from a knowledge of their hearts, what their 
characters are,. 

They think, in their hearts, that God views sin as a 
very different thing from what he has declared it to be. 
They think, that if their conduct proves beneficial to 
man, the motives from which they have acted, as it re- 
gards God, are of little importance. But God esteems 
them as aW-important. O, how blind sinners are !-*■ 
They seem to think that sin, even in God's estimation, 
is a. small evil-r-a mere trifle ; and that the punishment, 



24 EXPERIMENTAL RELIGION, 

threatened against impenitent sinners, as christians repre- 
sent it, is altogether disproportioned to the evil they have 
committed. Though these threatenings appear in the 
Bible, in plain language, and, if construed literally, are 
inconceivably awful — yet, sin, in their esteem, being a 
small offence, they will view them as being given in the 
language of hyperbole — or as figurative, in accordance 
with the style in use, in the Eastern nations, when the 
Bible was written — or, any thing else, but literal. Now 
God means exactly what he speaks ; and, were these 
people once to feel that conviction of sin, which is ef- 
fected by the special influence of the Holy Spirit, they 
would then know, that all their views on this subject 
have been wrong; and that God means exactly, and 
literally, what he says ; and they would understand (be- 
cause they would feel it) that " God is angry with the 
wicked every day." He would, from that moment, be 
no longer " The Unknown God" to them, as He had 
been hitherto. But, where shall I stop, when men- 
tioning the erroneous apprehensions, concerning God, 
which are entertained by impenitent sinners ? Their 
apprehensions respecting His Existence — His Holiness, 
Justice, Truth, Mercy, Omniscience, Omnipresence and 
Omnipotence, are all wrong. And this is not the re- 
sult of a want of evidence, concerning any of the di- 
vine attributes, and perfections. The evidence which 
God has given is ample, and complete. But it is be- 
cause sinners dislike the subject — partially investigate 



EXPERIMENTAL RELIGION. 25 

\l — -and, by reason of their unbelief of heart, pervert 
what they do examine ; and for this reason only — be- 
cause they hate that which condemns themselves. — 
They see that it does condemn them, just in proportion 
-as they examine it ; and, therefore, because it proves 
that all " their deeds are evil," they hate it, and cast it 
from them. 

Now, nothing will fully correct these erroneous views, 
which sinners have of themselves, of others, and of God, 
but the special influence of the " Holy Spirit, convin- 
cing them concerning sin ; concerning righteousness ; 
and concerning judgment ." This will do it effectually. 
It seems that our Lord had reference to this identical 
truth, when He gave to His disciples that blessed pro- 
mise, that He would send the Comforter to them, when 
He ascended to the Father. For, if the world of man- 
kind, in their fallen condition, could be convinced con- 
cerning these truths, by any other agent, why was it 
necessary that the Holy Ghost should be employed in 
effecting it ? That He was employed in doing it, in a 
manner different from other agents, and, in some sense, 
peculiar, appears to be a necessary inference from the 
nature of the promise, and the circumstances in which 
it was made. And I may venture to say, that every 
sinner, who has been made a subject of the promised 
conviction, whatever his previous sentiments may have 
been, has become persuaded, that this is the only cor- 
rect view of the subject. When he was awakened, he 
c 



26 EXPERIMENTAL RELIGION, 

saw that he had been asleep, and insensible to his real 
condition, till then. When he was convinced concern- 
ing Sin, he then saw, for the first time in his life, that 
he had had no right views respecting the nature, the 
extent, and the moral evil of sin, or respecting himself, 
as a sinner. And, that then existed the first correct 
apprehension he ever had of the righteousness of God, 
in the moral government of the world, and in the con- 
demnation of sinners — and that his opinions respecting 
the final judgment of mankind, as well.as.liis own rule 
for judging himself, and his fellow men-— had all been 
wilfully erroneous. He then began to see. 

Now, if these observations are correct, according to 
the testimony of God, in His Word, we are prepared 
to establish one conclusion — That every person, who 
knows nothing respecting this Special Influence of the 
Holy Spirit, in his own experience, t> yet in his sins — 
is destitute of sanctification-~and is an impenitent sin- 
ner. He is not an adopted Child of God. He is un- 
der the law, for his justification, " and not under grace." 
" He is condemned already," " because he does not be- 
lieve in the name of the only begotten Son of God, to 
the salvation of his soul." But there may be, and pro- 
bably are those, who have known something of the 
Special Awakening and Convincing influence of the 
Holy Spirit, who, notwithstanding, are not the adopted 
children of God^ because they were never " born of 
the spirit of God." It is not true, that every sinner, 



EXPERIMENTAL RELIGION. 27 

who is specially awakened, and " convinced of sin," by 
the Holy Spirit, throws down his rebellion ; submits to 
God ; and becomes reconciled to Him. It is probable, 
that the number of persons, in a season of revival, is 
not small, who are awakened and convinced, but pro- 
ceed no farther. They seem to stand, for a considera- 
ble time, on the line of separation between die two 
classes — but still, do not pass over from the enemy, to 
the Lord's side. The Spirit strives with them for a 
season. They halt between; two opinions ; and while 
they hesitate, the Spirit, being grieved by their obstina- 
cy, withdraws, and leaves them still in the world — "in 
the gall of bitterness, and bond of iniquity." " They 
have neither part, nor lot with Christ," because they are 
not "born again." "Their hearts," remaining unre- 
newed, " are not right in the sight of God." These 
persons are in peculiar danger of deceiving themselves, 
fatally. They are prone to indulge a favorable hope 
for themselves, on unscriptural grounds ; and the great 
adversary of their souls is ever ready to help them into 
a state of fatal delusion. After the serious alarm they 
have felt, they naturally wish to escape from the dan- 
ger they have so clearly apprehended. Having been 
informed, that the evidences of regeneration are not 
uniform in all cases ; and that sometimes they are not 
perfectly clear, when there are still strong reasons- for 
believing that the change has taken place, they -are- lia- 
ble, in looking for a hope, the object of their strongest 



28 EXPERIMENTAL RELIGION. 

desire, to persuade themselves that they have some sure 
evidence in their favor, though it is not so clear as they 
could wish. They hope it will grow brighter by and 
by ; they embrace it ; and conclude that they are in a 
safe condition. Persons of this class are often anxious 
to know whether they are in truth adopted children of 
God. At other times, they assume a strong confidence 
that they are — and, in proof of it, are ready to relate 
" an experience, which they had several years ago." 
On this they seem to rest, in perfect security, " being 
persuaded that He who has begun a good work in them, 
will perform it until the day of Jesus Christ." They 
flatter themselves that a good work was begun in them, 
some fifteen, or twenty years ago ; but they forbear to 
search diligently and faithfully, for " growth in grace." 
For every real scriptural evidence of being a true 
Christian, they can find a counterfeit substitute, in their 
own favor. And thus, while they live evident!) " with- 
out God in the world," "they settle down on their lees," 
and feel as though "they were delivered to do these 
things." 

Such persons are in imminent danger of clinging to 
the false hope they have embraced, and never learning 
their delusion, until they realize it in the light of Eter- 
nity ; when it will be impossible to avoid its fatal con- 
sequences. It is most desirable that they should be 
induced to examine themselves honestly and thorough- 
ly : but this is hardly to be expected — because their 



EXPERIMENTAL RELIGION. 29 

first impulse, when the duty is proposed to them, is a 
fear, that if they do, they shall find that they are in an 
unsafe condition. The very reason, which should urge 
them to a faithful performance of this duty, occasions 
their neglect of it. The probability, therefore, is, that 
they will persist in their delusion, and help to increase 
the multitude, who will say unto Christ, at the great 
day, " Lord ! Lord ! open unto us. We have eaten 
and drunk in thy presence, and thou hast taught in our 
streets ;" and will receive from Him the reply, " I know 
you not — depart !" Then their endless despair will 
begin. 

But there is another class of people, who make this 
great enquiry, with a feeling of deep solicitude ; and 
with a sincere desire to have it truly answered, with re- 
spect to themselves. They well know that they are lia- 
ble to be deceived ; and that if they are deceived, all 
their hope of yet becoming children of God, by adop- 
tion, depends on learning the fact in season, in order 
that they may seek salvation anew, and become estab- 
lished on the sure foundation. This class consists of 
those who are really pious, but who live as if in a dying 
condition — who have back-slidden, and are attempting 
to do what the Lord has told them they cannot do, viz : 
to " serve God and Mammon." They are Christians 
who have but "little faith." They are the adopted 
children of God, but from their first awakening they 
c2 



30 EXPERIMENTAL RELIGION. 

have felt more interested to obtain evidence that their 
own sdlvation is secured, than in promoting the honor of 
God, by a constant and uniform obedience to His com- 
mandments. Their affections, to a great extent, are 
fixed on this world, and they are making disproportion- 
ate exertions for securing an interest here below. — 
They have a very little of that fear of God which is the 
beginning of wisdom ; but, much of their time, " they 
walk in darkness, and can see no light." These persons, 
although they are the children of God, will often be in 
doubt respecting the reality of their relation to Him. — 
They have such a truant disposition ; they are so ready 
to leave their home, and associate with strangers ; are 
so attentive to their own individual interests, and so 
much engrossed by them ; so regardless of the honor 
and interests of their Father — that, in order to bring 
them back to their home, and their duty, it becomes 
necessary for God, if He will not give them up, and 
lose them entirely, to chasten them often, and sometimes 
to scourge them severely. He frowns on them. It 
may be, they cry to Him, in their distresses ; and, for 
a time, in order to make them feel, by their sufferings, 
their folly and ingratitude, He delays His help. Then, 
in their calamity, they begin to doubt whether God is 
indeed their Father ; or whether they have not deceiv- 
ed themselves. It is right that children, so unfaithful, 
so wanting in their filial duty and affection, should be 
kept in doubt respecting their adoption. The fault is 



-EXPERIMENTAL RELIGION. 31 

all' their own. Like the prodigal son, they left their 
Father, to see if they could not do better for themselves. 
They might have remained with Him, and then they 
would have known that they were His children. But so 
long as they will disregard the authority and instructions 
of their Father ; so long as they " give their chief dili- 
gence to lay up a treasure" in this world, instead of 
" making their calling and election sure ;" so long as 
they live and act, as the unbelieving world around them 
live and'actj insomuch that they give no other evidence 
of being the children of God, than occasionally assem- 
bling -around the sacramental table — just so long they 
may expect to be in doubt whether they have any other 
relation to God,, than that of aliens. While thus feel- 
ing and acting, their chief desire, relative to religion, 
seems to be to have just enough to feel confident that 
their deliverance from the threatened sufferings of the 
impenitent is sure ; for then they can be conformed to 
this world, with a quiet conscience, and give full 
scope to their desires for accumulating and treasuring 
up, as large an earthly heritage as possible. 

Now, this whole course of theirs, is forbidden in the 
Word of God. The prohibitions of it, and the warn- 
ings against it, are almost countless. Yet, a very large 
proportion of professors of religion, and not a small 
number of real Christians, live in this manner, at the 
present time. A practical disbelief of God's promises . 
to those who are faithful, and a disregard for their own. 



32 EXPERIMENTAL RELIGION. 

obligations to Him, lie at the foundation of all their 
doubts and fears. They are slothful in His service ^ 
and, in a great degree, destitute of affection for their 
brethren " of the household of faith." They dare not 
trust God to provide for them, and theirs, while they, in 
obedience to His command, " seek diligently the king- 
dom of God, and His righteousness ; therefore they 
disobey Him, and devote their time, their solicitude, and 
their exertions, to secure " wherewithal they shall eat, 
and drink, and be clothed." Can they rationally ex- 
pect, or hope to enjoy the consolations which belong to 
God's children, while, to such an extent, they disregard 
their duty to Him, and to their brethren? Follow them 
to their closets, and see how rarely they even seek after 
communion with God. Visit their families, at the time 
of offering the morning and evening sacrifice, (if, in- 
deed, they do pray in their families) and listen to their 
prayers. Observe them in their dealings — see (if you 
can see it) how much less anxious they are, " to get a 
good bargain," than to act according to the rule of " do- 
ing to others, as they would have others do to them ;" 
and, if you are not yet satisfied, see how much strong- 
er their love for their poor, unfortunate, and suf- 
fering brethren is, as manifested in their liberality, than 
is that which is shown by the world — then, if you find 
any evidence of their religion — any one badge, peculiar 
to the children of God, mark it well, lest you shall not 
be able, when called on to do it, " to give a reason fos 



EXPERIMENTAL RELIGION. 33 

the hope that is in them." They, surely, cannot give 
one. If I have a brother, or a sister, whom I profess 
to love, who has fallen into the infirmities of age, and is 
suffering, by sickness, or want of the comforts of life, 
if I do not evince my affection for them, by ministering 
to their relief, (provided I have it in my power) what 
will be the opinion of those, who see my conduct, re- 
specting my sincerity? They would think, and they 
would think correctly, that my affection for them ex- 
isted only in pretence. In the same manner God views 
it. " Whoso hath this world's goods, and seeth his 
brother have need, and shutteth up his bowels of com- 
passion from him, how dwelleth the love of God in 
him ?" Wherein does the conduct of many Christian 
professors, in this age, differ from this, in regard to their 
poor and unfortunate brethren ? Do they, generally r , as 
a people, manifest aay thing, petmMarly distinguishing 
them from the worldly men, who make no pretensions to 
religion ? That there are some, who do, is readily ad- 
mitted — but are not these exceptions to the generality 
of professors ? and, if so, are we not justly reproached 
by the world ? (for the world do reproach us with this 
very conduct,) and can it be considered strange if God 
withdraws from us the light of His countenance, 
and leaves us to feel the unhappy consequences of dis- 
honoring Him ; neglecting to regard His precepts ', ha- 
bitually violating our covenant engagements ; and with- 
holding our aid from our afflicted brethren, whom, be- 



34/ EXPERIMENTAL RELIGION. 

fore God, we have professed that we love with a pure 
heart, fervently ? The great reason why professing 
Christians so generally " walk in darkness" — oppressed 
with fears, filled with doubts respecting their adoption, 
and " all their lifetime subject to bondage, through fear 
of death," is, the almost constant violation of their cov- 
enant with God, through neglect of performing their 
duty to Him, and to one another, as required, both by 
the precept and example of Jesus Christ, their acknow- 
ledged Lord and Master. If: people, under some ex- 
aitement of their feelings, set out to > " make a gain of 
godliness," they should remember that Simon Magus 
professed religion on that plan ; and, though they may 
possibly be suffered to proceed in their object, yet, they 
are not very likely to learn, by their own experience* 
that " Godliness with contentment is great gain," even 
without an accumulation of great wealth. But the com- 
parative few, who have learned by experience, that, " In 
keeping the commandments of God, there is great re- 
ward ;" and they " that have respect unto all God's 
commands," thus " walking surely, because they walk 
uprightly," are those who " go on their way rejoicing." 
From the nature of the case, there can be no reason 
why any one, whom God has adopted as a child, should 
live, one day, ignorant of the fact of his adoption, ex- 
cept such as arises out of his own sloth and unfaithful- 
ness. But far the greatest portion of Christian pro- 
fessors of the present age, must alter their manner of 



EXPERIMENTAL RELIGION. 35 

\ising the present world, and change their manner of 
living in it, before they can feel that comforting assur- 
ance of their adoption, as children of God, and heirs of 
the promises, which thej so much desire. 

Whenever their desires and apparent interests seem to 
oppose a discharge of their duty, as God requires it at 
their hands, they must relinquish their own desires and 
apparent interests, and do what God calls on them to do. 
They must trust Him to provide for all their real wants, 
and be willing to spend their time, strength, and acqui- 
sitions, as He may please to direct. Then they will 
have no doubts respecting their relation to Him ; nor 
will He call them to suffer any privation, which shall 
not result in a greater good to them than all this world 
could bestow, if they could command it. 

In the following Essay, I will endeavor to show all 
enquirers, How they may know that they are the Adop- 
ted Children of God — always premising the fact, that 
they must, in fact, be His children, in order to their 
knowing that they are His. The proposition is self- 
evident, That no person can know the existence of a 
tfact, unless that fact does really exist. 



PART II. 



AWAKENING, CONVICTION AND REGENERATION. 

In the preliminary Essay, I have made some observ- 
ations, with a design to show that Special Awakening, 
Conviction of Sin, and Regeneration, as they are view- 
ed by those Christians who are called Orthodox, are 
doctrines taught in the Gospel ; and that those who de- 
ny and reject them, do not do it for want of sufficient 
evidence in their favor — but for other reasons, connect- 
ed with their own personal feelings and prejudices, as 
sinners. Assuming it now as a fact, that no sinner ever 
becomes a Christian, or, which is the same thing, an 
adopted child of God, unless he is awakened, convinced 
of sin, and regenerated, or " born again," by the spe- 
cial influences of the Holy Spirit, 

I shall, in this chapter, give a summary account of 
the method which God generally pursues with those 
sinners, who become His children by a gracious adop- 
tion. A general description of this, is all that is neces- 
sary for the purpose I have in view — nothing more, 
therefore, will be attempted. There are some things 



EVANGELICAL EXPERIENCE, &.c. 37 

which are common to the experience of all renewed 
persons ; while there are other particulars, some be- 
longing to one case, and some to another, which exhib- 
it them, in these respects, under an almost endless va- 
riety. These last will not be noticed in this work. — 
Any attempt to do it, indeed, would be fruitless. But 
a general description of God's usual method, will not, I 
apprehend, be difficult to furnish, in a manner sufficient- 
ly definite. 

It will not be superfluous to remark, in this place, that 
all men are born into die world with such a nature, that 
they will sin as soon as they attain to a state of moral 
agency. They then become practical sinners, by trans- 
gressing the Moral Law of God— the law of universal 
love. By this law they are then condemned ; and they 
can, in no possible way, deliver themselves from con- 
demnation, by any future compliance with the require- 
ments of that law. If rescued at all, it must be by 
grace. By the grace of God, all who are rescued from 
condemnation, are made partakers of holiness through 
regeneration. Being regenerated, they become parta- 
kers of the spirit of Christ ; and in no other way do 
they ever become possessed of it. Let us then attempt 
to show the general method which God takes with all 
such as become possessed of the spirit of Christ ; and 
who thus attain to the character, and privileges, of his 
adopted children. " For, if any man have not the spirit 

D 



38 EVANGELICAL EXPERIENCE, tec. 

of Christ, he is none of his." The converse of this is 
equally true, viz : If any man has the spirit of Christ, 
he is one of his disciples — an adopted child of God ; and 
shall not perish, but have everlasting life. 

The first step, in this process, is, his being awakened, 
by the Holy Spirit, in a sense, until then, entirely new 
to him. He may have read, and heard, of it : he may 
have seen others who were thus awakened ; but he re- 
alized nothing of it in himself, until he experienced it 
in his own feelings. He now finds that something is 
wrong, respecting himself. He is disquieted, and noth- 
ing affords him tranquillity, such as he has had before. 
There is a something operating on his feelings, of which 
he cannot wholly divest himself. It may not be, and 
very often it is not, long before he advances, from the 
state of mere awakening to that of 

Conviction of Sin. Conviction is not always, equal- 
ly clear, or powerful. But the sinner is, in all cases, 
really convinced of sin j and that he is a sinner against 
God, in a manner entirely new, and unknown to him 
before. He may have admitted, before, that he was a 
sinner, and was guilty. But now he feels that he is so, 
" The witness is in himself." It is not merely an infer- 
ence, fairly drawn from acknowledged premises. It is 
an internal monitor, which is, and will be, his com- 
panion wherever he goes — pointing his alarmed attention, 
to the law of God, winch he is compelled to realize, that 
jlhe has violated ; and that he is guflty , and condemned, 



EVANGELICAL EXPERIENCE, &« 39 

as a transgressor. It continually admonishes him, to 
" prepare to meet God," in Judgment. Finding him^ 
self thus guilty, and condemned as all transgressors are, 
to suffer the awful penalty, by which the law of God is 
sanctioned, unless he may attain to some way of deliver- 
ance, he is, of necessity, anxious to know " what he must 
do to be saved" from his perilous condition. He finds that 
his own obedience will not contibute in the least degree 
towards procuring the deliverance which, he is in perish- 
ing need of. He finds, by an investigation, that his 
whole life has been sinful, in the view of that God who 
is to Judge him. He now finds it to be a fact, that dur- 
ing his whole life, he has been sinning against God, by 
neglecting to do, what God has required of him, in His 
Holy law, and by positively violating its righteous prohi- 
bitions ; and that, for all this, God is now angry with him. 
To him " the commandment has come, and sin has re- 
vived." He is, of course, deeply distressed by this view 
of his condition ; and the more deep, and clear, his con- 
viction is, the more deeply is he distressed, in the same 
proportion. 

Although, in different persons, there are many partic- 
ulars, in which they vary from each other — yet there is 
a general resemblance in them all ; which is all that I 
shall notice here. Some, it is certain, are much more 
deeply distressed, than others. With some, the progress 
of conviction is gradual ; while in others, it is sudden, 
$.nd almost overwhelming. All that preserves them, 



40 EVANGELICAL EXPERIENCE, &c. 

from utter despair, is, the merciful hand of God, extend- 
ed for their protection, though, at the time, it is unper-- 
ceived by them. Their minds are wholly occupied by 
their apprehension of the divine anger. But, notwith- 
standing these, and many other particulars, in which they 
vary from each other, they are all, ultimately, per- 
suaded of their condemnation ; and that they connot» 
by any act of theirs, escape from it : that they are in the 
power of God, and cannot avoid it ; that he can, and, if 
he pleases, will, destroy them. After having tried for 
?. time, to deliver themselves, or to prevail with God to 
deliver them, and give them some token of his accep- 
tance, but all in vain, — they are brought, at length to see 
and to approve the justice of God in their condemna- 
tion and eternal punishment, to give up the strife, and 
submit to their condition, let it be whatever God may 
please to appoint for them. They have now yielded 
themselves into the hands of God. This is called 
" throwing down their weapons of rebellion;" This is 
their first act of submission to God, during their whole 
lives. All before, has been rebellion ; and they are now, 
or soon after this submission, convinced that it is so. It 
is true that they were, to a great extent, thoughtless in 
their former rebellion, and they begin to see the reason 
why this was the case, viz. : that they have been, till 
they were specially awakened, " dead in sin." Until 
then sin had blinded their eyes, stopped their ears, and 
hardened their hearts, insomuch, that they neither was. 



EVANGELICAL EXPERIENCE, &c. 41 

with their eyes, heard with their ears, nor understood 
with their hearts. Having 

Submitted to God, they are now, and for the first 
time in their lives, prepared to accept salvation, on the 
conditions of the gospel. They are now, truly humbled. 
Thus was Saul of Tarsus, when, prostrate on the earth, 
he exclaimed, " Lord what wilt thou have me to do ?" 
After this act of submission, sooner or later, (for in re- 
spect to the time, there is no uniformity,) God directs 
their attention to the Saviour, whom He has provided for 
helpless and perishing sinners, in such a manner, that He 
appears to be altogether adapted to their necessities, 
and in all respects, such a Saviour as they need. He is 
their Saviour, if they accept him — and, as He then ap- 
pears " altogether lovely," they cannot possibly refrain 
from accepting Him. While they are indulged with this 
view of the Saviour, they would find it more difficult to 
refrain from " coming to Him," than they ever found 
it in their state of conviction, to come to Him. Then " He 
had no form or comeliness, that they should desire Him." 
Now, " He is altogether lovely," and they would stay 
with Him, and remain in His blessed presence forever. 
They are now Regenerated — They are " born again" 
— not of blood, nor of the will of the flesh, nor of the 
will of man — but of God." Hence they begin to " see 
the Kingdom of God." Before, they could not see it. 
To them, Christ has now given power to become the 
d2 



42 EVANGELICAL EXPERIENCE, &c. 

children of God. Their reconciliation with Him, is now 
begun. They are now for the first time, made partak- 
ers of " the Spirit of Christ" in their hearts. This is 
" the Spirit of adoption," which enables them to approach 
God, now reconciled to them in Christ, and to cry unto 
Him, " Abba Father." Every thing, of a Spiritual na- 
ture, has become new to them, and this is because they 
have commenced a new life. As in the instances before 
mentioned, there may be, and undoubtedly is much cir- 
cumstantial variety, so there is in this, in the views, and ap- 
prehensions of different individuals ; yet they all substan- 
tially agree. They all have new apprehensions of God ; 
of Christ ', of themselves ; of the Bible, as a Divine Rev- 
elation ; of sin ; of holiness ; of life ; of death ; of the 
judgment ; of heaven ; of hell, and of eternity. In re- 
gard to all these particulars, their views and apprehen- 
sions are essentially and almost entirely, different from 
any thing they had before. They are now "new crea- 
tures in Christ Jesus ; created in righteousness, and true 
holiness, unto good works." They are themselves, " cre- 
ated anew." In them, "old things are passed away;" 
and in one sense, " all things are become new." 

It may be said of them, with much propriety, when 
this change takes place, that they commence a new state 
of existence. 

The following summary comprehends a general 
account of the views, and feelings, of the new regenera- 
ted children of God, as they often express them ; not 



EVANGELICAL EXPERIENCE, &c. 43 

however, without making allowance for considerable va- 
riety, in the cases of different individuals. 

Not unfrequently, soon after they have submitted their 
wills to -God — though sometimes, not until after a con- 
siderable interval, a new view is opened to their contem- 
plation. Their burden of distress being removed, and, 
while they seem to be looking about to learn their desti- 
ny, they are led to contemplate the divine character. 
They have different views of God ; of themselves ; of 
sin ; of holiness ; of the Scriptures j of the moral law ; 
of the plan of redemption of sinners ; of the Gospel ; of 
the character of Christ Jesus ; and of the grace and 
mercy of God ; from any thing they had ever contem- 
plated before ; and, they are frequently filled with won- 
der, that they never viewed these things in a similar light, 
until then. Before this, all was wrong in their estima- 
tion, on the part of God ; because He would not do for 
them, just as they desired. They had felt that God was 
unkind, and almost cruel; and, that He dealt hardly with., 
them, because He did not appear to compassionate them, 
when, as they thought they strove so hard to conciliate 
His favor. But now the case appears reversed, and all 
is right, on the part of God ; just as it should be \ and 
just as they would have it to be. They would not al- 
ter any thing on His part, if they could. Sin appears 
to possess a very different character, from any thing they 
ever before realized. In their former estimation, it was 
limited to outward transgressions ; and the more fla- 



44 EVANGELICAL EXPERIENCE, <fcc. 

grant immoralities, only were much thought of by them as 
being criminal. But they now view it on a much more 
comprehensive scale. They now see that every thought, 
word, and action, of the unregenerate, possesses a mor- 
al character — and, when tried by the moral law, is de- 
fective, and sinful. They now perceive that God thus 
views the subject, and that his view of it is perfectly right. 
They once thought that the moral law was too strict. — 
No person they well knew could possibly keep it, in a 
perfect manner. It was therefore, they imagined, an un- 
reasonable law, demanding what no man could render. 
But now, the law of God is perfectly right. The wrong, 
and all the wrong, is with them — and therefore, the law 
justly condemns them. They can now feel, understand, 
and fully approve of the language of the Apostle Paul : 
" the law is holy, and the commandment is holy, and just, 
and good ; but I am carnal, and sold under sin.'" From 
this time forward, so far as they are exercising gracious 
affections, the Lord Jesus " is all their salvation, and all 
their desire." He is precious to them, as a Saviour 
from sin, no less than as a Saviour from suffering. — 
When under conviction, they thought it hard that all their 
seeking, praying, attending on religious duties, circum- 
spection, and watchfulness, should go for nothing in the 
account of their salvation. Besides, they had perform- 
ed some good actions, in the course of their lives ; and 
to have them all cast out of the account, and be utterly 
stripped of all claim to compassion, was then deemed by 



EVANGELICAL EXPERIENCE, &c. 45 

them, unreasonable, and not to be endured, at the hand 
of God. But now, a contemplation of the sinful defile- 
ment of every thing of theirs ; as well of their hearts, as 
of their works, gives them a new and much more correct 
estimate of the subject. The all-sufficiency of Christ is 
their consolation, and they cordially choose that all the 
merit, and all the glory, of their salvation, should be as- 
cribed to Him ; and to Him only and forever. 

Formerly, the bible was uninteresting, and obscure, 
and contained many things which seemed to be contra- 
dictions ; and they wondered that any person could 
derive pleasure from reading it — more specially, its doc- 
trines. They could derive no such pleasure in peru- 
sing it, as they heard others speak of. They opened 
it with reluctance, and closed it with satisfaction. But 
now, it is an invaluable treasure. They would not ex- 
change it for all the other books that were ever made. 
It is truly " a fountain of life," to them. Once, God 
appeared to be partial in His dealings. Now, He is seen 
to be equal ; and sincere in all His offers ; both to those 
who do, and to those who do not, accept them. All the 
fault is on their part. They have now begun " to know 
the only living and true God, and Jesus Christ whom He 
hath sent f and they begin to perceive how, in what 
sense, this knowledge is " eternal life." Once they did 
not see, after all that was said by others about the wick- 
edness of the human heart, but that their own hearts were 
tolevably good : at any rate, they could not perceive that 



46. ENANGELICAL EXPERIENCE, &<r 

riiey were so bad as others represented. But now they. 
perceive, that this was owing to their own ignorance of 
their hearts. They had never examined them before. 
And they are more and more amazed, and astonished, 
at the compassion and condescension of God, in provid- 
ing a Saviour for such utterly sinful, and rebellious crea- 
tures, as they have discovered themselves to be. 

When they were under special conviction of sin, and 
in great distress, and anguish of soul, they thought they 
really desired to become christians — and felt that every 
thing was ready on their part. They were, as they 
supposed, waiting for God to- appear, and effect the ne- 
cessary change for them. They had, as they then view- 
ed the subject, done all they could, and if they did not 
ultimately become religious, the fault would not be theirs. 
But they now discoyer that their former apprehensions: 
of diis subject, were all wrong ; that, instead of desiring 
to be christians, all they wished for, was their preserva- 
tion from that destruction, which they saw they must en- 
dure after death, unless they could now be rescued from 
it. This salvation they knew was promised to every 
christian. Therefore, they wished to become christians, 
that they might ensure their own safety ; they now per- 
ceive that their desires were only to secure to themselves 
privileges promised to the christian ; but, not by any 
means to possess his character. Instead of their having; 
limited jor God to regenerate them, and make them His 
willing, and obedient children, they now see that God; 



"EVANGELICAL EXPERIENCE, &c. -47 

has been waiting upon them, to repent, and submit them- 
selves to Him, and believe on the Lord Jesus Christ, 
that He might adopt them as His children. And this 
view makes them wonder at the patience, and long suf- 
fering, which He has exercised, towards them, during 
all their lives of rebellion, and disobedience. Before, 
they could easily pacify dieir reproving consciences, with 
a variety of excuses. But now, they perceive that all 
their excuses were sinful. Formerly, Prayer was irk- 
some ; a duty which was disagreeable to them, and, if 
it was attempted at all, it was with much reluctance. 
Now, they esteem it an invaluable privilege, which they 
would not be deprived of, for any consideration that 
could be offered them. Formerly, Religion was a sub- 
ject, that they heard mentioned without interest, if not 
with disapprobation. Now, it is their delight. They 
used to contend against the evangelical doctrines of the 
gospel ; and disliked ministers who preached them plain- 
ly. But now, those doctrines cease to be objectionable, 
and the ministers who preach them most plainly, are 
the ministers of their choice. Formerly, when they 
went up to the house of God ; they entered not into the 
Spirit of the Prayers that were offered up to Him, and 
they sat listless hearers during the sermon, unless.it was 
some extraordinary occasion ; or, unless the preacher 
dwelt upon the obnoxious doctrines of election, or the 
sovereignty of God in the bestowment of His grace, on 
:whom He pleases. These sermons were then remen> 



48 EVANGELICAL EXPERIENCE, &c. 

bered, only to be condemned. But now they can lis- 
ten, with real satisfaction, to a plain illustration, and en- 
forcement, of those evangelical truths, which once pro- 
voked their opposition; and a plain preacher, who 
brings the gospel message, is not unacceptable to their 
hearts. " They now love the habitation of God's house ; 
the place where his honour dwelleth." Formerly, they 
thought but little, if any thing, of their own inattention 
to divine truth. Now, they are ready to be astonished 
at the thoughtless inattention of others. They were wont 
to think, they could become religious, at any time when 
they should choose to set themselves about it ; and that, 
a little seriousness was all that was necessary. But now, 
religion is seen to be the business of a whole life ; and 
they are not without many fears, that they may never be 
able to possess it. Formerly, they thought all christians 
were a melancholy, morose kind of beings, and that reli- 
gion was a gloomy subject, precluding all rational enjoy- 
ment, and cheerfulness. Now, they view real christians, 
as on rational principles, the only cheerful people ; and 
religion is the chief object of their desires, and their only 
source of real happiness. Then, they wondered how 
any person could derive satisfaction from the social wor- 
ship of God ; from prayer, preaching, and singing sacred 
hymns. But the matter is all made plain to them, now. 
The mystery is all explained ; for they themselves, feel 
it in their own experience. Once, it was no burden to 
them to be absent from the house of God ; and they 



EVANGELICAL EXPERIENCE, &c. 49 

otfuld pleasantly, \yander over their fields, on the Lord's 
day. But now, they have found " the Sabbath a delight, 
and the sanctuary of the Lord honorable." 

Thus I have, if I do not misjudge, given a general 
exhibition of their views, by way of contrast, before and 
since their regeneration. I would not be understood as 
asserting, that all true converts, from sin to holiness, 
have all these different views, and exercises ; or that 
any have them in exactly this order. But I do affirm, 
that every real convert, to the gospel, and religion of Je- 
sus Christ,, has some of them. Therefore, reader, if you 
find, after having proceeded thus far, that you are an en- 
tire stranger to all that you have just perused, you need 
proceed no farther, before you determine what your own 
christian character is ; and the nature of your relation to 
God. You may settle the. point at once. You are not 
a christian. You are not an adopted child of God. On 
the contrary, you are yet an impenitent sinner ; " con- 
demned already." You have neither part nor lot with 
Christ, for your heart is not yet renewed by the Holy 
Ghost. " You are in the gall of bitterness, and the bond 
of iniquity." And, unless you repent, and be reconciled 
to God, you will die in your sins, and perish forever. 
But if those feelings described above, as belonging to 
the children of God, are familiar to you, in your own ex- 
perience, then it is plain that you are a regenerated sin- 
aer, and that you are a partaker of the Spirit of Christ, 
s 



50 EVANGELICAL EXPERIENCE, &c. 

and an adopted child of God. Having, then, the Spira 
of Christ dwelling in you, the evidence that this is the 
fact, will be made manifest to yourself, and to your fel- 
low men, in habitual exercises of the Christian Graces ; 
and a steady performance of the Christian duties, both 
towards God, and towards mankind. 

I do not say that this will be equally, and uniformly, 
the case with you, at all times, to the end of your life, 
I know, full well, and would have you also know, that 
your new life, is to be a life of warfare with sin ; with the 
adversary of your soul ; and with temptations innume- 
rable ; both from within, and without. I am well aware 
that, in the course of this warfare, against all the ene- 
mies of your peace, and advancement in the christian 
life, you may be sometimes overcome, and even cast 
down. Yet, I know also, that, influenced by the Spirit 
of Christ, you will rise again and renew the combat ; 
and, that on the whole, you will be advancing in grace, 
and holiness ; until you finally obtain the full victory, and 
triumph in glory. Let us then proceed to consider, in 
a more particular manner, the several christian graces, 
which the Spirit of Christ will beget within you ; and 
the manner in which, through his influence, you will ex- 
ercise them. In this way it is hoped you may obtain a 
practical test, by which you may certainly determine, 
for yourself, whether you are, or are not, an adopted 
"child of God. 



EVANGELICAL EXPERIENCE, &e; 51 

CHAP. II. 

HUMILITY. 

The First Christian Grace that I shall mention, as a 
test of the character, of an adopted child of God, is 
Humility. This grace was possessed, and manifested, 
most pre-eminently, by the Son of God, the Man, Christ 
Jesus. It is that, in the exhibition of which He appear- 
ed pre-eminently glorious, and lovely. It is highly 
commended, and extolled, by Him, and His Apostles. 
A Christian may be said to possess just so much religion, 
as he has of humility. I will mention a few instances, 
where this grace is enjoined, in the Scriptures, on all the 
disciples of Christ. Our Lord himself, says, to all who 
come to him, " take my yoke upon you, and learn of me, 
for I am meek and lowly in heart." His whole inter- 
course among men, exemplified this grace, in the most 
perfect manner. And in this respect, peculiarly, " He 
has left an example" for all His disciples, requiring them? 
with all the authority of a positive precept, " to walk in 
His steps." The Apostle Paul, as directed by the Spir- 
it of God, says to the Philipians, and consequently to all 
christians, "Let nothing be done, through strife and 
vain glory ; but in lowliness of mind, let each esteem 
others better than themselves. Look not every man on 
his own things, but every man also, on the things of oth- 
ers. Let this mind be in you, which was also, in Christ 
Jesus ; who, being in* the form of God, thought it not 



62 EVANGELICAL EXPERIENCE, Sic. 

robbery to be equal with God ; but made himself of no 
reputation, and took upon Him the form of a servant, 
and was made in the likeness of men : and being found 
in fashion as a man, he humbled himself, and became 
obedient unto death, even the death of the cross." Here 
the Apostle introduces the example or Christ, to enforce 
and illustrate, his injunction. In every particular of the 
Saviour's example,- on which he dwells in tills passage, 
Humility is the strong,and commanding feature, presented 
for our imitation. The same duty is enjoined by the 
Apostle James, after having sharply reproved those, to 
whom his Epistle was addressed, for indulging in con- 
duct that evinced an opposite Spirit : " Humble your- 
selves in the sight of the Lord, and he shall lift you up." 
It is enforced, in a direct precept, by Peter, in his first 
Epistle, V. Chap. 5th and 6th verses. But it is unne- 
cessary to refer particularly, to more- passages for au- 
thority on this point, since it is a fact, that humility is 
inculcated throughout the whole of the New Testament, 
in both the precept, and example, of its Great Au- 
thor. His religion is a religion of Humility, and stands 
universally in opposition to pride. A professor of the 
religion of Christ, who has no true humility, is a profes- 
sor, merely ; and is wholly destitute of the Spirit of 
Christ. Being destitute of the grace of humility, he is 
also, of every other christian grace, and is altogether in 
his sins. How clearly does the example of our Lord en- 
force the exercise of this grace, as recorded in the 13th 



EVANGELICAL EXPERIENCE, &c. 53 

of John ; in that instance when he girded himself with a 
napkin, and washed his disciples's feet ; and then told 
them that he had given them an example, that they should 
do as he had done. 

Humility may be said to stand at the head of christian 
graces. It is called, by the Holy Ghost, " the ornament 
of a meek, and quiet Spirit j." and is declared to be, 
in the sight of God, " of great price." It is a glorious 
attribute in the character of God himself. For, " thus 
saith the High and Lofty One, that inhabiteth eterni- 
ty, whose name is Holy, I dwell in the high and holy 
place ; with him also, that is of a contrite, and hum- 
ble spirit, to revive the spirit of the humble, and to 
revive the heart of the contrite ones." Great, and pre- 
cious promises, are made to the humble person. And all 
the blessings, promised in Christ's sermon on the mount, 
are promised to persons whose characters are indicated, 
by some decisive mark of humility — and to none others. 
Those, and to those only, who have the Spirit of Christ, 
are His disciples ; and each of His disciples possess a 
portion of this leading christian grace. In it consists, es- 
sentially, the whole christian character. 

Being possessed of this grace — this humble, and meek 
disposition, christians will manifest it on all those occa- 
sions, which are of a nature to call it into exercise. Theft, 
will manifest it, because they will love to honor their 
Lord and Saviour, who is the first object of their affec- 
tions. They will do it, for the sake of its own excel- 
e2 



54 EVANGELICAL EXPERIENCE, &c. 

ence. The moral beauty of their Lord's example, as a 
meek and humble man, when they are influenced by His 
Spirit dwelling in them, will attract them to Him, with an 
abiding desire to become like Him. In Him the grace 
of humility was perfect ; and essentially contributed to 
form the most perfect character, that ever appeared in this 
world. And no man is conformed to the character of 
Jesus Christ, any farther than he is truly humble. Let 
us now, see how it will be manifested by those who pos- 
sess it, in the several conditions and relations of life. 
For it is in this way only, that professors can try them- 
selves by a practical application of the test. 

Are they children — young disciples ? They will man- 
ifest their humility by exercising kindness, and forbear- 
ance, towards their inferiors, and equals, in rank ; by 
respect, towards those who are superior in age, and sta- 
tion ; by honoring parents, and masters — by deference, 
towards such as sustain offices in society, both civil and 
ecclesiastical. Under its influence, in all situations, just 
so far as it actuates them, they will, instead of assuming 
self-importance, be conformed to the divine precepts ; 
which teach them to " esteem others, better than them- 
selves." This feeling will appear in their conduct. In 
the presence of their inferiors, it will be pre-eminently 
evinced by condescention and urbanity in their inter- 
course with them. A proud feeling of self-superiority, 
has no relation to Humility or piety. In the relation of 
Brothers and Sisters, it will be shown, in constant acts of 



EVANGELICAL EXPERIENCE, &c. 56 

mutual kindness, and esteem ; and, in an effort to avoid 
every action, and every expression, that would cause un- 
pleasant reflections, if either of them were on a deathbed, 
or in the grave. 

In the conjugal relation, the nearest of all earthly con- 
nections, it will produce perpetual harmony ; exclude all 
irritation ; and delightfully cement and strengthen mu- 
tual affection. Parents, if always influenced by it, 
would always be affable and kind to their children, and 
to all under their authority. 

Among neighbors, it will prompt to the exercise of 
mutual kind offices, in sickness and in health. Should 
there arise unavoidable contentions, and controversies, a 
spirit of humility will preclude slander, crimination, 
backbiting, and censoriousness ; and will influence those 
who possess it, if the occasion demands the sacrifice, to 
give up, for the sake of peace, a part of their own right. 

The rich will show it, in their condescension to the 
poor. It will unnerve the arm braced for revenge ; and 
cool the disposition for angry combat. 

Among members of the same Church, it will induce 
a manifestation of undissembled love, and an abhorrence 
of that which is evil. If all the members were possess- 
ed of a humble spirit, " they would be kindly affection- 
ed, one towards another, in brotherly love, in honor pre- 
ferring one another." In all conditions in life, the grace 
of humility if in exercise, would prompt every one " to 
render to all their due" — " tribute to whom tribute is 



66 EVANGELICAL EXPERIENCE, &<r 

due ; custom to whom custom ; fear to whom fear ; anrf 
honor to whom honor." All men, if they were really 
humble, would continually strive to " owe no man any 
thing, but to love one another ;" and that " with a pure 
heart, fervently." 

Such, reader, was the perfect character of Jesus 
Christ — and such was His uniform example. Each of 
His true disciples, by regeneration, becomes a partaker 
of His spirit. And, in the degree in which he possesses, 
it, he will manifest it during his life, in the exercise of 
true humility. And this grace will be increasingly evi- 
dent, exactly in proportion as he " grows in grace," and 
advances in holiness. 

Now, it may be asked with confidence, since such 
were the precepts and the uniform example of Christ 
Jesus, during His whole life, will not His disciples, who 
possess a portion of His spirit, manifest the same grace, 
in their intercourse with their fellow men ? This He 
certainly requires of them ; and He expects that they 
will honor Him, their beloved Lord and Master, by an 
uniform exercise of it. If they do not show something 
of this grace, as an habitual exercise of their disposition, 
as a fixed principle, they are not Christians ; they possess 
not the spirit of Christ ; and, consequently, they are 
none of His, whatever they may profess themselves to be 
before men, or however confidently they may hope that 
they are the children of God. 

Now, reader, you may examine yourself, by this 



EVANGELICAL EXPERIENCE, &c. 57 

test ; and, possibly, you may settle the question for your- 
self, without proceeding any farther. Humility is- a 
grace, possessed, in a greater or less degree, by every 
real Christian ; and it will be proportionably manifested, 
by every one, in his conduct through life. If you find 
this feeling in your heart : if you find that your conduct 
is marked and regulated by its influence, under provo- 
cations, and in other trying situations, in your intercourse 
with the world ; and, if it is an. increasing grace, grow- 
ing in its influence, over all your conduct, and in all your 
dealings, you may safely determine the question in your 
favor — that you are an adopted child of God. This 
spirit is not any part of the natural man, as he is born 
after the flesh. No one partakes of it, unless " he is 
born again" — "born of the Spirit of God." But, you 
are to remember, that this grace does not dwell alone 
in the heart of any child of God. If you possess Hsa* 
mility, you have a measure of all the other christian gra- 
ces. In the next chapter, therefore, I will direct your 
thoughts to another trait of piety, nearly allied to humi-. 
lity, by which you may try your title to the character 
and privileges of an adopted child* of God. 



CHAP. III. 

SELF-DENIAL. 



It will not be denied that this is a christian grace* 
much insisted on,, and expressly required of aU, by Christ- 



58 EVANGELICAL EXPERIENCE, <fec. 

as an evidence of their being His disciples. Although, 
the proofs of this are so abundant and explicit in the 
Gospel, that it may be thought unnecessary to introduce 
them here ; yet for the purpose of assisting the reader 
in trying his own christian character, I will notice a few 
of them, and then endeavor to distinguish the tiling itself 
from another trait, often seen to exist in mere men of 
the world, which may be mistaken for it. 

Self-denial and Humility are intimately connected; 
so much so, that it would not be easy to say, precisely, 
where the one passes into the other. The following 
definition, however, will be sufficient for my present pur- 
pose. 

Christian Self-denial, as required in the Gospel, is a 
relinquishing, cheerfully, for Christ's sake, and in obe- 
dience to His will, the right, ease, comfort, property, or 
any thing else, in which we have placed our affections, 
or which we consider in any degree valuable ; whenever 
it is evidently our duty to do it. I believe that it is 
clearly evident, that Christ Jesus has expressly required 
all this in the Gospel. If so, the definition will not be 
considered as faulty for including too much. 

I will first introduce some of the Scripture proofs, that 
Christ requires His disciples to exercise self-denial. — 
" Then said Jesus unto His disciples, If any man will 
come after me, let him deny himself, and take up his 
cross, and follow me." This is recorded by Matthew, 
Hark and Luke. In the account given of the young ru- 



EVANGELICAL EXPERIENCE, &c . 59 

ier, who came in haste, to Christ, to inquire " what good 
thing he must do, that he might inherit eternal life," we 
are informed how much he was required to deny himself. 
He must " sell all he possessed, and give it to the poor ; 
and come, and follow Christ." It is not a single act of 
.•self-denial, merely, that was required in this instance. 
Luke has recorded the particular qualification with 
which the Saviour accompanied this address to the 
young ruler. " And He said unto them all, If any man 
will be my disciple, let him deny himself, and take up 
his cross daily, and follow me." Christ daily denied 
himself, for our sake ; and whoever will be His disciple 
must daily do the same for His sake. Without this, we 
have His explicit testimony, that no one can be His dis- 
ciple. This, however, will be more apparent, when 
we shew 

Secondly, To what extent Christ requires His disci- 
ples to practise self-denial. And here we shall find 
enough to make every professor of religion tremble for 
himself, in view of that day, when he shall be called to 
give up an account of Jhis conduct, at the Judgment 
Seat. 

The first passage I adduce is in Luke, the 14th chap- 
ter. " And there w T ent out great multitudes with Him ; 
and He turned, and said unto them, If any man come to 
me, and hate not his father, and mother, and brethren) 
and sisters, and wife, and children ; yea, and his own, 
life also, he cannot be my disciple." The meaning is 



GO EVANGELICAL EXPEDIENCE, '&c. 

not, what we understand by hating an object-"but that, 
if a person loves any, or all of these objects, so that he is 
not willing to give them all up, when Christ requires the 
sacrifice, for His sake, such an affection for them is in- 
compatible with that love for Christ, which any man 
must feel, in order to be a true disciple. The Saviour, 
concludes His observations, respecting the self-denial 
which He requires of all His disciples, thus : " So, like- 
wise, whosoever he be of you, that forsaketh not all that 
he hath, he cannot be my disciple." What He means 
by this, is fully explained in Matthew x. 37, and on- 
ward. " He that loveth father or mother more than 
me, is not worthy of me ; he that loveth son or daughter 
more than me, is not worthy of me ; and he that taketh 
not up his cross, and followeth after me, is not worthy 
of me. He that findeth his life, shall lose it ; and he 
that "loseth his life, for my sake, shall find it. For what 
shall it profit a man if he gain the whole world, and lose 
his own soul ?" The objects which we are to give up 
for Christ, are here so plainly specified, by Him, who 
prescribed the conditions on which he would acknow- 
ledge and accept a disciple, that no one can mistake 
them. They include every thing a man holds dear to 
his iieart. in this life. When called on for the sacrifice 
in the providence of God, Christians are required, cheer- 
fully, to give up worldly possessions, of every kind — 
connections, property, personal ease, good name ; yea, 5 
and life itself — all these they must relinquish for the sake 



EVANGELICAL EXPERIENCE, &c. 61 

of Christ, whenever he demands the surrender ; or, it 
is evident that they value some object more highly than 
they do His favor. It is not, however, intended here, 
that every child of God, is to find in himself a willingness 
to do this, at any moment, whether he is called, in a way 
of obvious duty, to do it, or not. But the meaning is 
this — When the duty is clear, and the demand for a sac- 
rifice of any, or all, of these, is evident ; then, if the pro- 
fessing christian is unwilling to submit to it, he is not a 
real disciple of Christ. If this is not the meaning of our 
Lord, then, in my own view, it is impossible definitely to 
understand the true meaning of the plainest language. 
The Apostles, after the resurrection of Christ, acted uni- 
formly, in conformity to this explanation of His require- 
ments. The same is true of the primitive proselytes to 
Christianity. The same is true, also, of the host of mar- 
tyrs, who were slain for their faith, during the successive 
persecutions, which have afflicted the Church, down to 
the present time. It is equally true, of those pious men, 
and women, who, for the honor of Christ, relinquish all 
the endearments and comforts, of social fife ; and, ta- 
king their lives in their hands, go forth, among the heath- 
ens, Jews, and Mahometans, to carry the Gospel of Sal- 
vation to those enemies of God, and righteousness ; to 
commence and push forward, this holy warfare upon the 
powerful dominions of the Prince of darkness ; " not 
knowing what evils may befall them" — -assured however, 

F 



62 EVANGELICAL EXPERIENCE, &c. 

of meeting with opposition, perils, and persecution,where- 
ever they go : and, perhaps, apprehensive of sealing their 
testimony with their blood. But even this is not all that 
is required. It is required, of every disciple, that he 
daily " deny all ungodliness, and every worldly lust" ; 
even that " love of money which is the root of all evil ;" 
and live soberly, righteously, and godly," in all things? 
without any relaxation, for the gratification of the flesh. 

Thus it may be seen, sufficiently for our purpose, not 
only, that the grace of self-denial, is required by Christ, 
of all his disciples ; but also to what extent, they may be 
called to exercise it, cheerfully, for his sake. 

I will now briefly show how this differs from that 
self-denial which mere men of the world sometimes ex- 
ercise ; and which may be mistaken for the Christian 
grace, which is so denominated. 

There are, undoubtedly, many persons who " deny 
themselves" — and that, to a great degree : who make 
large sacrifices, of personal ease, and property ; and yet, 
are not in the least actuated by the spirit of Christ, in 
what they do. A few instances will illustrate my mean- 
ing, sufficiently. i 

A Father has a child Terr sick. He makes no pre- 
tensions to the christian character. Nay, he may be a 
profane and dissolute man. But, for the sake of his 
child, he will deny himself rest, and food, and sub- 
mit to an expense which he cannot well afford. This, 
in itself, is right and proper. But his motive in doing 



EVANGELICAL EXPERIENCE, &c. 63 

it is that which gives it its true character, in the estima- 
tion of Christ. If he is actuated only by his natural af- 
fection for his child ; if he has no regard to Christ in 
what he does, then He, who looketh on the heart, and 
knows the motive which prompts him in his conduct, re- 
gards it, not as a duty performed for Him. This is not 
an instance of the self-denial which Christ requires ; nor 
will he regard it as done for him, in any sense whatev- 
er. Change the object ; and, instead of a child, let the 
person be a friend, or neighbor, who is in distress. And 
suppose he does the same things for them, from feelings 
of friendship, or from sympathy — or even, to get rid, in 
this way, of an object that would otherwise, cause him 
continued uneasiness ; if Christ is not considered by him 
in what he does ; if he does it not in obedience to him, 
and with a view to his honor, it is the same sort of conduct 
as in the preceding instance. 

Again ; let us suppose a poor person, and if you please, 
a professed disciple of Christ, calls on this man in circum- 
stances of pressing want, and that he ministers to his re- 
lief, by giving him sufficient for his necessities — so far, he 
does well. But if it is done to get rid of the other's im- 
portunity ; or only from an instinctive impulse of com- 
passion for one in distress ) if Christ, and his command- 
ment, are out of his thoughts, and he has no regard for 
him, in the performance of this kindness, though it be at 
the expense of self-denial ; yet it partakes not of self-de- 
nial for the sake of. Christ. It is the motive which actu- 



64 EVANGELICAL EXPERIENCE, etc 

ates the man ; and the motive only, which determines the 
moral character of his actions, in the estimation of God; 
insomuch, that the same action outwardly performed un- 
der the same circumstances, may be either, an exercise 
of a christian grace, and accepted by Christ ; or an act 
partaking, in no sense, and in no degree, of the nature of 
a christian duty. This may be made more plain by the 
following illustration. 

It is an acknowledged duty, for any man to expose, 
and even to sacrifice, his own life, in obedience to Christ's 
command. Wherever this sacrifice is made in obedi- 
ence to his will, and in order to promote his honor, and 
his kingdom in the world, then it is, plainly, an exer- 
cise of self-denial, in the highest degree ; and is most ac- 
ceptable to him. But, when life is sacrificed, or even 
hazarded in a duel, in order to vindicate personal honor, 
or gratify personal revenge, such an act, instead of be- 
ing acceptable to Christ, is one of the most heinous of- 
fences against him ; one of the most daring acts of re- 
bellion, that a presumptuous sinner can commit. Yet, 
the thing sacrificed, in both cases, is the same. It is 
life ; one's own life. Thus you may, and I think, must 
see, that it is the motive, and that only, which stamps the 
moral character of every action of man. 

And now, reader, you may again, try your title to the 
character and privileges, of an adopted child of God, by 
this test. It is the Spirit of Christ in all of his disciples, 
which influences them to exercise the grace of self-deni- 



EVANGELICAL EXPERIENCE, &c. Go 

al, with a view to his honor. It is this which renders the 
performance of the duty acceptable to him. That spir- 
it influences them to do it cheerfully, habitually, daily, 
and on all requisite occasions. Now, ask yourself, Do 
I comply, in all of these respects, with what the Lord Je- 
sus Christ has required ; in motive ; in feeling ; in habit- 
ual practice ; to the full extent of my ability ? Do I feel 
that I am honored, by being employed by Christ, as his 
servant ? and do I thank him for furnishing me with the 
means and opportunities for making such sacrifices for 
his honor and glory ? Examine yourself faithfully, and 
answer these questions honestly, as in his sight: and, if 
you can give an affirmative answer, you have the spirit 
of Christ dwelling in you — you have been born of God — 
you are an adopted child of God ; and you are entitled 
to enjoy all the consolations, which arise from this as- 
surance. But if you are compelled to give a negative 
answer to all these questions, whatever you profess be- 
sides — whatever " experience you can ?-clate" — what- 
ever hope you are indulging — and whatever you may 
do beside, " in religion" — you may, nevertheless, rest 
assured, that you are not a child of God — that your 
hope is worthless — and that you are yet in your sins, 
and under condemnation. 

I admit that you may be, and that it is possible that 
you are ,an adopted child of God, although you may not 
be able to give an affirmative reply to all these ques- 
f2 



66 EVANGELICAL EXPERIENCE, &.c. 

tions, " in a positive manner." For all of the virgins 
slumbered and slept, whilst the bridegroom tarried — 
both the wise and foolish together. But recollect, the 
question is not whether you are a child of God — but, 
How may you know that you are such ? If you can 
give an affirmative answer to this question, with refer- 
ence to this christian grace, you will be able to do the 
same in reference to all the others. They all advance 
together, and keep nearly an equal pace. This does 
not push forward to a great length, in wakeful, lively 
action, while the rest lie dozing, far behind. I appre- 
hend, that the reason why so many professors of reli- 
gion, and other seriously disposed persons, who do, on 
the whole, give evidence of their piety, are agitating this 
question, and are in doubt and uncertainty respecting 
themselves, is, that they do not make a decided business 
of performing their filial duty to their Heavenly Father. 
They labor almost constantly, to unite the service of God 
and Mammon; and their affections are bestowed so 
largely upon the latter, although he is not their absolute 
master, that they cannot be otherwise than in doubt to 
whom they belong. This is, indeed, living at a miser- 
able rate. They wander abroad from their Father's 
house so much, and live so much of their time away 
from home, that it is not to be wondered at, that they 
have many doubts whether they shall at last be receiv- 
ed, and acknowledged as His children, and members of 
His family. It would be strange if they did not have 



EVANGELICAL EXPERIENCE, &c 67 

doubts and fears, and live in constant uncertainty. But 
let them follow the example of the wandering prodigal, 
when they remember the home from which they have de- 
parted, and let them immediately arise, and return to their 
neglected and much abused, yet compassionate '-Father, 
and make their confession with a spirit like his ; and 
they will not long be at a loss, to know whether they 
will be acknowledged as the children of God or not. 
Until they do this„they must — they ought to be at a loss, 
and in doubts about their adoption. It is right that they 
should be ; and it is best for them that they are. 



CHAP. IV. 

BENEVOLENCE. 



Christian Benevolence is a disposition to do good to 
all men, without any stipulation for a reward, or any 
hope of receiving a compensation from them, in return. 
It is not confined, in its exercise, to our friends — " For, 
if ye love them only, who love you, what do ye more 
than others ? do not even the publicans and sinners the 
same ? And if ye do good to them only, who do good to 
you, what do ye more than others ? even publicans and 
sinners do good to those who do good to them again." 
If you do no more than this, what is there in your con- 
duct, that distinguishes you from other men ? There 
is no benevolence in such actions as these. It is, at 



68 EVANGELICAL EXPERIENCE, &-c. 

best, an exchange of kind offices. It is doing good on 
principles of self-interest, and for the sake of a reward 
from men. But the Christian's benevolence is of this 
kind : " Do good, as } r e have opportunity, unto oilmen." 
" Love and forgive your enemies." " Lend, hoping for 
nothing again." " Freely ye have received ; freely 
give." " Bless them that curse you ; do good unto 
them that hate you ; and pray for them that despitcfully 
use you, and persecute you." Such are the precepts 
of Christ ; and His example corresponded with them : 
" Father, forgive them, for they know not what they 
do." What was the conduct of Stephen, a true disci- 
ple of Christ ? " Lord, lay not this sin to their charge." 
This benevolence is required in every clause of the 
Decalogue. It is summarily comprehended in this: 
" Thou shalt love thy neighbor as thyself." Its exer- 
cise is most beautifully illustrated in Deuteronomy, xv. 
7th to the 11th verse, inclusive. I will transcribe it, 
that you may see what God required of His people, in 
the Old Testament, and what He requires of you now— - 
and what you will be inclined to do, so far as He gives 
you the means and the opportunity, if you are actuated 
by the Spirit of Christ. " If there be among you a 
poor man of one of thy brethren, within any of thy 
gates, in the land which the Lord thy God giveth thee, 
thou shalt not harden thy heart, nor shut thy hand, from 
thy poor brother. But thou shalt open]thine hand wide 
uiHo him, and shalt surely lend him sufficient for his 



EVANGELICAL EXPERIENCE, &c. 00 

need, in that which he wanteth. Beware that there be 
not a thought in thy wicked heart, sa)dng, the seventh 
year, the year of release is at hand ; and thine eye be 
evil against thy poor brother ; and thou givest him 
nought ; and he cry unto the Lord against thee, and it 
be sin unto thee. Thou shalt surely give him, and thy 
heart shall not be grieved when thou givest unto him : 
because, that for this thing the Lord thy God shall bless 
thee in all thy works, and in all that thou puttest thine 
hand unto. For the poor shall never cease out of the 
land ; therefore I command thee, saying, Thou shalt open 
thine hand wide unto thy brother, to thy poor, and to 
thy needy, in thy land." This passage is one of the 
most explicit and particular, contained in the Bible, on 
the practical exercise of that species of benevolence, 
commonly called charity, or alms-giving. It clearly de- 
fines the manner and extent of the duty, as well as the 
proper objects towards whom it is to be exercised. — 
The spirit or disposition, with which it is to be perform- 
ed, is clearly defined. In the New Testament the same 
spirit is required. In the parable of the Good Samari- 
tan we are taught, that we are to consider as our neigh- 
bor, every individual of the human race. And, in one 
^hort, but comprehensive precept, we are informed how 
the whole of this duty is required to be performed. — 
" Whatsoever ye would that men should do unto you, 
do ye even so unto them." In the passage quoted from 
Deuteronomy, God promises His people, if they, will 



70 EVANGELICAL EXPERIENCE, &c. 

fully obey Him, in this injunction, that He will bless 
them with such a measure of prosperity, in all that they 
put their hands unto, that is, in all their lawful worldly 
business, as shall enable them never to want for the 
means of doing good ; which, also, necessarily implies, 
that they shall always have enough for themselves. — 
Our Saviour repeats the same promise, in His Sermon 
on the mount : " Seek ye first the kingdom of God, and 
all these things shall be added unto you." The things 
here promised are, every thing for useful and comforta- 
ble living, in this world. 

But it is unnecessary farther to multiply quotations 
from the bible, to prove that Benevolence is a Christian 
grace ; and that its practical exercise is required of all 
His disciples, by the Lord Jesus Christ. The kindness 
of God, to sinful men, is an example of His disposition 
to do good to His enemies. The whole life of Jesus 
Christ, is one uninterrupted, and universal exercise of 
the same disposition. All who have the spirit of Christ, 
will believe this living testimony, as having the sanction 
of Divine authority. And they all possess something of 
the same benevolence themselves. The degree in 
which they possess it is exactly in proportion to the 
measure of the spirit of Christ in them. It was ex- 
ercised, by the whole multitude of the primitive believ- 
ers in Jerusalem ; and they practically evinced, by its 
exercise, that they did possess the spirit of Christ. And 
they did not doubt about their adoption. 



EVANGELICAL EXPERIENCE, &.c. 71 

Now, reader, having seen that benevolence is requir- 
ed, in both the Old and New Testaments ; that it is at 
the bottom of all the practical duties in human society, 
which the christian religion enjoins ; that it is the feeling, 
which God continually exercises to a world of sinners, 
who are all by nature and practice, his enemies ; that 
it prompts Him to the exercise of beneficence towards 
all His creatures ; that it is the spirit of Jesus Christ 
himself ; that spirit which influenced Him to leave His 
infinite felicity in heaven, and come into this world of 
rebellion; here to become poor — to go about doing 
good to men ; knowing, all the time, that they hated Him, 
and would put Him to death, in return for all this be- 
nevolence ; that He requires, in each of His disciples, 
the possession, and exercise of this spirit, in imitation of 
His example ; that every one of His true disciples does 
possess some portion of the same spirit ; that there are 
continual calls, in His providence, upon them all for its 
exercise ; and that He has promised to bless those who 
do, in reality, obey His requirements, in this particular, 
with all the necessary means for doing good, so long as 
the duty devolves on them : Do you, having been now 
convinced of all this r require any thing more than to look 
$t your own conduct in life — what it has been, and what 
it is now — and to «ic: uiinize the feelings, with which you 
give to others, of your substance, especially, your money, 
to ascertain whether you do it with pleasure, with a joy> 
ful gratitude to God, for furnishing you with means, and 



72 EVANGELICAL EXPERIENCE, &e. 

employing you as His almoner ? Or whether it grieves 
you to be thus called upon to impart to others, so thai 
you do it grudgingly, and sparingly ; and wish that such 
calls had been directed to others, instead of yourself? 
Do you need, I say, any thing more, than a careful, and 
faithful examination of your heart, in relation to these 
several particulars, to determine, without a possibility of 
mistake, whether you possess the spirit of Christ, or not ? 
Your conscience does not, and will not deceive you. If 
you do not do those things in any proportion to the 
means which God has put into your hands, and do what 
you do, grudgingly, with sorrow of heart, and with regret, 
that this constitutes a part of your duty ; You need pro- 
ceed no further ; you may settle the question here. — 
This is no part of the spirit of Christ; nor is it, in any 
respect, an imitation of His example. The spirit of 
Christ, operating on His disciples, causes them to do, 
cheerfully, whatever they can do for Him. " Thou shalt 
open thine hand wide to thy brother, to thy poor, and 
needy; and thou shalt not be grieved when thou givest 
him." This is an injunction of most solemn import, 
and is in full force now, on all God's people — as much 
as it was when it was first communicated to Israel, by 
Moses, their divine legislator. And if they possess the 
means for obeying this injunction, without interfering 
with the performance of other duties, they are not to 
content themselves with giving but just enough to keep 
the poor from literally starving and freezing. " Thou 



EVANGELICAL EXPERIENCE, &c. 73 

sTaalt impart to him sufficient for his need, in that very- 
thing that he wants," This is the rule, and this is its 
measure ; and nothing short of this. Now if you will 
apply it faithfully to your own case, I apprehend you 
will be satisfied what the fact is with you in relation to 
this great question, whether you are, or are not, an 
adopted child of God. 

Have you an absent friend, who has done the greatest 
kindness for you, which you ever received ; saved your 
life, for instance ; who in a letter, requests you to perform 
a service for him, and furnishes you with all the neces- 
sary means for doing it ; will you hesitate ? Will you 
be at a loss, whether you derive pleasure from doing it 
for him? Whether you feel gratified, with this proof of 
his confidence in your esteem, shown by his applying to 
you, instead of another ? If he had passed you by, and 
employed another agent to perform the service, would 
you not be grieved, and fear that it indicated a want of 
confidence in your friendship ? And on the other hand, 
if you felt backward to do what he requested ; if you 
did it with reluctance ; and, would have been better 
pleased, if he had requested some other person to do it 
for him, ought it not clearly to show you, that your pro- 
fessions of friendship for him are not sincere ; and that 
you have no genuine gratitude in your heart, for the 
kindness he has done you ? The principle is the same 
in both cases. But your obligation to Christ is far greater 

G 



74 - EVANGELICAL EXPERIENCE, &c. 

than any obligation to a fellow creature. He has bestowed 
all the good on you, that you have ever enjoyed ; your 
property, and every pleasant and desirable thing, that 
you possess. He has likewise procured for you, by His 
sufferings and death, all that you ever will enjoy in this 
world, and in the world to come. And, after having 
put the means into your hands, He calls on you to man- 
ifest your respect, and gratitude, to Him, by giving a 
portion, but a small portion comparatively, of your sub- 
stance to a poor person, whom He sends to your doors ; 
It may be one of His suffering disciples, whom you 
have acknowledged to be a christian brother, or sister ; 
And will you, can you, relieve that person reluctantly, 
or sparingly, and with sorrotvful feelings ; and yet think 
you have the Spirit of Christ ? It is clearly impossible, 
unless you are in the last gasp of spiritual life. For, 
" Whosoever hath this world's goods, and seeth his bro- 
ther have need, and shutteth up his bowels of compas- 
sion from him, how dwelleth the love of God in him ? 



CHAP. V. 



CHRISTIAN FORBEARANCE. 

This christian grace is closely allied to the benevo- 
lence, which we have just contemplated. The tenden- 
cy of each of these graces, so far as it exists in the 
Christian, is to make his moral character resemble the 
character of God. 



EVANGELICAL EXPERIENCE, &c. lb 

The Christian's life is a life of perpetual trial. The 
world is opposed to the spirit of the real Christian, for 
the same reason that it was opposed to its great Author. 
The world, (that is, men of the world,) hated Christ, he- 
cause He reproved them, both by His precept and ex- 
ample. He testified of them, that they were evil. — 
And, in the same proportion that Christians manifest that 
they possess the spirit of Christ, by an imitation of His 
example, the world will hate them ; and will frequently 
take occasion to manifest this, by abusing, insulting, and 
falsely accusing them. Every such occasion will furnish 
a trial of their christian forbearance and long-suffering ; 
and, if they have the spirit of Christ, and are under its 
influence, they will, in these circumstances, shew it in 
their conduct, in this way. 

This grace is abundantly enjoined, both in the Old 
and New Testaments. It is specified, as a divine attri- 
bute, and often exhibited, from the time when God 
proclaimed His great name to Moses, and caused His 
goodness to pass before him, through all the period of 
the first dispensation. The moral government of God, 
in relation to this world, is a perpetual exercise of long- 
suffering and forbearance. It is of the Lord's mercies 
that, as a race, we are not consumed, and because His 
compassions fail not." " I am the Lord, the Lord God, 
gracious and merciful, long-suffering, slow' to anger," 
&c. The example of Jesus Christ — " The brightness 
of the Father's glory, and the express image of His per- 



76 EVANGELICAL EXPERIENCE, &c. 

son" — " the image of the invisible God" — " Emanuel ; 
God, manifest in the flesh" — His example exhibited di- 
vine forbearance, in absolute perfection, from the begin" 
ning to the close of His life, on the earth. It was mosi 
gloriously displayed in his agony in the garden, and on 
the cross ; and it continues to be exercised in His go- 
vernment of the world, now when He is exalted on His 
throne of glory, at the right hand of the Divine Majesty. 
In what instance did He resent an injury ? Yet, who ever 
endured so many, so gross and wanton provocations and 
insults, as He did? In what precept has He allowed 
His disciples to show passionate resentment, or to seek 
revenge ? Has He not uniformly forbidden every thing 
of the kind ? When His disciples should be persecuted 
in one city, what did He tell them to do ? — to stay and 
fight ? to return evil for evil — railing for railing ? No. 
His direction was, to flee to another city. 

But, surely, it is needless to enlarge on this particu- 
lar ; since every person, who has read the Bible enough 
to induce an enquiry in his mind, respecting his relation 
to God, must recollect that it is, throughout, opposed to 
revenge, resentment, and the indulgence of any angry 
feelings, even towards our enemies ; and demands of us 
patience, forbearance, and kindness, under every provo- 
cation and injury from men. 

Now, reader, you may examine yourself by this rule. 
How do you generally feel, and how do you conduct to- 
wards your fellow men, when you view yourself as hav- 



EVANGELICAL EXPERIENCE, &c. 77 

ing been injured by them, either in your person, your 
good name, your family, or your property ? I say, how 
do you generally conduct on these occasions ? For, it 
is not a single instance of either resentment or forbear- 
ance, that determines your character — but the habitual 
course of your conduct, in this respect. This, certain- 
ly, will be according to the prevailing, habitual disposi- 
tion of your heart. Simon Peter once cursed and 
swore, uttered falsehood, and denied his Lord. In this 
he committed a great — an aggravated sin. But this did 
not evince his established character to be that of a pro- 
fane man; an habitual liar; an apostate from Christ. 
He fell, indeed, most grievously, on that occasion ; as 
did also the ten other apostles — for they all forsook 
Christ, and fled. Although they had all just declared, 
with Peter, that though all men should be offended be- 
cause of Christ, yet they would never be offended ; and 
though they should die with Him, yet they would never 
deny Him — but, they all forsook Him, and fled. This 
fall, however, did not evince their general character to 
be that of wicked men. But their immediate repent- 
ance, and habitual devotedness to Christ, both before 
and afterwards, evince the contrary. The question is 
not whether you have been guilty of an act of resent- 
ment once, or twice, in your life ; but what is your ha- 
bitual practice under insults, and provocations? And 
do you justify such a course of conduct in yourself, or 



78 EVANGELICAL EXPERIENCE, &c. 

others? In any case, wherein you have thus gone 
astray, has it caused you to feel grieved, and penitent, 
and to humble yourself before God ? Have you, by 
earnest prayer, sought His forgiveness, with weeping, 
confession and godly sorrow ? 

I know that, from the time when the Christian re- 
ceives the Spirit of Christ, when he is born of the spirit 
of God in regeneration, " the spirit lusteth against the 
flesh, and the flesh against the spirit;" and that this 
contest is continued, till the close of life. But, I know 
also, that, as the house of Saul waxed weaker and weak- 
er, so the house of David grew stronger and stronger. 
Such was the spirit of Christ ; and He evinced it uni- 
formly, in a corresponding treatment of all those who 
abused Him. And such is the spirit of Christ, in all 
those who possess it ; and, in proportion as they possess 
it, it will be manifested by them, in a similar conduct, on 
all occasions, when they are called on to exercise it. 
What is the fact, reader, in your own case ? 

Patience, under the afflictive dispensations of Provi- 
dence, is so nearly allied to Long-suffering and Forbear- 
ance, that I shall not particularly descant on it, as a sep- 
arate article. It is an important grace, and is much in- 
sisted on in the Word of God ; and is strikingly indica- 
tive of the christian character. " In your patience, 
possess ye your souls," was an injunction which Christ 
gave to His disciples, when He was sending them forth 
on an enterprise, in which He knew they would have 



EVANGELICAL EXPERIENCE, &c. 79 

ample occasion for its exercise. And this injunction is 
given to every man, as a standing rule of his conduct, 
through all the vicissitudes of life. 

Every intelligent Christian has an abiding sense of 
the over-ruling providence of God, in relation to every 
event that occurs ; and is particularly mindful of it, in 
all those which attend him personally, from time to 
time. Especially will he be mindful of it, in reference 
to all such events, as materially affect his circumstances 
and situation in life. And thus will he be led to refer 
every thing that takes place to the divine will, as it is 
exerted in His providential government. With this view 
of the subject, if he possesses the spirit of Christ, he 
will feel inclined to say, under his sorest trials, as his 
Lord did in the garden of Gethsemane — " Not my will, 
but thine be done ;" and as Eli and David did — " It is 
the Lord, let Him do with me as seemeth good unto 
Him." But, if he is in the habit of saying, " I think I 
have more than my share of afflictions" — wondering why 
he meets with so much more trouble than others ; and 
feeling that he is hardly dealt with — his conduct does 
not show the spirit of Christ, existing in his heart ; but 
the spirit of the world, with an ignorance of the evil of 
sin, and of the heinous guilt of rebellion against God. 

Patience under suffering, whether the suffering is pro- 
duced by abusive conduct, on the part of our fellow 
men, or by immediate inflictions, by the hand of God, is 
the same spirit; and if it is exercised, with a regard to 



80 EVANGELICAL EXPERIENCE, «fce. 

the honor of Christ, in obedience to Him, and in imita- 
tion of His example, it is then a christian grace, inspired 
and directed by the spirit of Christ. When it is mani- 
fested under the suffering, produced by the unrighteous 
conduct of others, it is intimately associated with anoth- 
er christian grace, which shall be the subject of consid- 
eration in the next chapter. 



CHAP. VI. 

FORGIVENESS OF INJURIES. 
9 

This grace is seen in the character of Christ, in the 
most pre-eminent degree. It is this which He is exer- 
cising continually towards His enemies. If this were 
not the case, we must all relinquish hope at once, and 
sink into despair. One of the declarations of Jehovah 
to Moses, made when He caused His great name to be 
proclaimed to him, and showed him His goodness, is 
this " forgiving iniquity, transgression and sin." 

The petition for forgiveness, in the Lord's Prayer, is 
thus qualified — " Forgive us our trespasses, as we for-- 
give those who trespass against us." The duty of for- 
giveness is expressly enforced on men, in the most sol- 
emn and explicit manner, in the declaration which is 
subjoined : " For if ye forgive men their trespasses, your 
heavenly Father will also forgive you. But if ye for- 
give not men their trespasses, neither will your heavenly 



EVANGELICAL EXPERIENCE, &c. 81 

Father forgive your trespasses." There is a beautiful 
illustration of this injunction, in the parable of the serv- 
ant to whom his lord forgave the debt. It shows to 
what extent forgiveness is to be practised. His lord 
forgave him all the debt — and he was required to do the 
same to others. Do you say this was a pecuniary 
debt ? Be it so. But does this weaken the force of 
our Saviour's injunction, or limit its application at all ? 
I apprehend it confirms and strengthens it, (if possible) 
in application to the forgiveness of injuries. The case 
was an aggravated one. His Lord trusted him with his 
property. This he had, both negligently, and wanton- 
ly, wasted. Thus he had become his pecuniary debtor, by 
dishonesty. Yet his Lord freely forgave him the whole, 
because he requested it ; although he promised to pay, at 
a future time. It was implied, it appears, of his forgive- 
ness, that he should do the same to others, as occasion 
required. He afterwards refused to do it, and was pun- 
ished. The frequency with which the exercise of for- 
giveness may be required of us, is determined by our 
Lord, in his reply to an enquiry of Peter. Peter asked 
if he must forgive his offending brother seven times in a 
day ? on the condition, that the offender turned to him 
with an expression of penitence. Our Lord states a defi- 
nite number, for an indefinite, thus : " I say not unto you 
until seven times ; but until seventy times seven ;" plain- 
ly, a number of instances very unlikely ever to exist, be- 
between one man and another, in the compass of one 



83 EVANGELICAL EXPERIENCE, &c. 

day. The meaning then, is, that always, so often as an- 
other injures you, and acknowledges it, and expresses his 
sorrow, you are to forgive him ; cordially, entirely, and 
from your heart. Nothing short of the forgiveness of 
the heart, is forgiveness. The requirement then, in- 
cludes all kinds, and the whole amount of injuries, which 
you receive from your fellow men. Although you may 
he so situated that you may not have it in your power to 
express your forgiveness verbally to him, who injures you ; 
yet, you are always to feel it, and to be in readiness to 
declare it, to him, when he gives you an opportunity. 

Every injury we receive, at the hands of men, we 
may consider as a providential trial of our characters, 
put upon us, by the Most High. For, whoever is the 
instrument of it, and however unconscious he may be, 
of the fact, that he is only an instrument in the hand of 
God; still, if we are christians, we shall so consider him. 
Although we may not deserve it, from him, yet we do 
deserve it, at the hand of God ; and it is God who lays it 
upon us ; and He looks to^see how we feel, and conduct, 
under the trial. And He requires us continually, and 
universally, to exercise a spirit of forgiveness. JNow let 
us apply this test, in several particular cases. 

Suppose a brother in the church, for instance, has seen 
or heard of wrong conduct, which you have committed. 
He comes to you and tells you of it. Suppose he comes 
as he ought, in the spirit of meekness, and christian af- 
fection, and faithfully admonishes you. How do you 



EVANGELICAL EXPERIENCE, &c. 83 

receive him ? With gratitude, and tender love, for 
his fidelity to your soul 1 ? Or do you feel as if "he was 
meddling with what is not his business f give way to 
resentment ; and harbor a grudge against him after- 
wards ; and, whenever you see, or think of him, does 
that spirit of bitterness, immediately rise, so that the ve- 
ry thought of him is unpleasant ? It is easy to decide this 
enquiry. 

But suppose he comes in an exceptionable manner, and 
is really faidty on his part ; How do you then feel? Do 
you pity, and forgive him ? Are you ready and for- 
ward, to put the most favorable construction you can, on 
his motives ? Do you approve of his motives, although 
he may have mistaken the fact, though his manner is 
faulty ? When you retire to your closet, and, in secret 
prayer, present your petitions to " Him, who seeth in 
secret," and the thought of this man, this professed bro- 
ther, recurs to you, what effect does it then produce on 
your feelings % Do you there fully, sincerely, and from 
your heart, forgive him, and pray as fervently, for him, 
notwithstanding the injury he may have done you, as you 
do for yourself and your family ? Or does his coming 
to you, thus, excite within you, when you meet with 
your friends, and the subject is alluded to, a disposition to 
criminate him ; to misrepresent his conduct, and arraign 
his motives ? and on the other hand, to justify yourself; 
concluding perhaps, with such expressions as these, " I 
believe he may as well look at home, and see that all is 



84 EVANGELICAL EXPERIENCE, &c. 

right there, before he meddles with his neighbor's affairs. 
I believe he will find enough to rectify at home, if he 
will lock there more, and go abroad less. He may as 
well mind his own business. He had better pull the 
beam from his own eye, before he attempts to pluck the 
mote out of the eyes of others ?" Such sarcastic crimina- 
tion is but too common, on such occasions ; and what 
does it indicate ? Why this ; That Pride is wounded, 
and revenge excited ; and that there is lurking in the 
heart, a feeling that would lead you to exult, if you saw 
this brother involved in trouble; a disposition to misrep- 
resent his motives — in fact, a feeling of hatred ; which 
is as far from a forgiving spirit, as the spirit of Satan is 
from the .spirit of Christ. Perhaps your feelings are so 
embittered, that you withdraw from the Communion ta- 
ble, and resolve not to return there, unless the church 
will discipline and punish him — although you have never 
taken one step — one regular gospel measure, to convince 
him of his error ; but instead of this, have violated your 
covenant with him, by going to others, and speaking evil 
of him, in their presence. May you not find in your 
heart, if you look there, without prejudice, a secret rea- 
son, why you have not "been to him, and told him his 
fault, between you and him alone ?" And is not) this 
the reason, that there is really, no fault which you can 
justly charge him with ? Does not your conscience tes- 
tify, when you consult it honestly, that he has done his 
duty, like a faithful brother, and that your feelings are 



EVANGELICAL EXPERIENCE, &c. 86 

thus excited, because he has detected you in a fault, and 
told you of it, with christian fidelity ? But suppose, in- 
stead of his being a brother professor, and a member of 
the same church, the monitor or accuser is not a pro- 
fessor of religion, while the case, in every other respect, 
is precisely the same. How stands the affair then ? If 
you thought you could possibly forgive, in the first in- 
stance, is it not clear, in this case, that you have no idea 
that you are required to forgive Mm ? and for this rea- 
son, merely, that he is not a member of the church ? 
But, suppose you admit that you are bound to forgive 
him, and pretend to do it — are you not ready to qualify 
it by saying, " Though 1 may forgive, I shall not readily 
forget ? Suppose he is a wicked persecutor, and op- 
presses you, by unjust lawsuits ; by withholding pro- 
perty of yours unrighteously, because he has it in his 
power to do it; by throwing down your fences, and turn- 
ing cattle into your fields, to destroy your crops ; by 
slandering you ; and by all that variety of means, which 
wicked men do sometimes resort to, for gratifying their 
revenge. Do you feel disposed to retaliate his conduct, 
and to pursue him with vengeance ; and would it afford 
you pleasure to hear that he was overtaken with some 
sore and distressing calamity ? What was the conduct 
of the blessed Son of God ? Who was ever so hated 
without a cause ? Who was ever so unrighteously per- 
secuted by the wicked ? Who, so much insulted ; false- 



86 EVANGELICAL EXPERIENCE, &c. 

ly accused ; and pursued with malice ? Yet, what did 
He do ? He could have destroyed all His enemies in 
an instant. But what did He do ? " He was led like 
a lamb to the slaughter ? And there, in His expiring 
agonies, He prayed to His Father, " Father, forgive 
them, for they know not what they do." And He did 
forgive them, himself. What was the conduct of Ste- 
phen ? " Lord, lay not this sin to their charge." And 
how did the Apostles and primitive converts do, when 
their enemies destroyed their property ? " They took 
patiently the spoiling of their goods." " Being revi- 
led," " they blessed." Are you sensible of the fact, that 
these trials are laid on you, by God himself, to try you, 
to prove you, and to show you what spirit you possess, 
and suffer to govern your actions ? How much are you 
influenced by the Divine precept, " Avenge not your- 
selves, for vengeance is mine, saith the Lord ?" On 
such occasions, what Humility do you feel, and mani- 
fest ? what Patience ? what Submission to the will of 
God ? what Forbearance ? what Long-suffering ? what 
spirit of Forgiveness of injuries ? 

And yet, are you not looking around you, for evi- 
dence that you are an adopted child of God ? To what 
purpose ? Perhaps you will reply, " I once obtained a 
hope," in a time of awakening, some ten, or twenty, or 
thirty years since. I will reply again, by asking you, 
what it was good for ? What has become of it ? What 
have you done to cherish it, while your temper prompts 



EVANGELICAL EXPERIENCE, &c. 87 

you to feel thus towards those who injure you ? " Your 
bed is shorter than that you can stretch yourself on it, 
and your covering narrower than that you can wrap 
yourself in it." If your hope is departed, let it go, I 
beseech you. Take no pains to bring it back. It is a 
treacherous companion ; an enemy, in the guise of a 
friend, that would delude you to the destruction of your 
soul. Be thankful that it has departed in such season, 
that you may yet go on your knees to the Mercy Seat. 
Go there, then, instantly, and there humbly confess your 
awful delusion ; and resolve there to remain, and perish, 
(if you must perish) crying for pardon and sanctification, 
and for a new and good hope — a hope that shall not 
forsake you, when " that of the hypocrite shall perish." 
If your feelings and conduct towards any human being, 
are such as have been described, verily, you have no 
farther occasion for investigating the question, " Am I 
an adopted child of God ?" Think what kind of pray- 
ers you have offered to God, while indulging such a 
temper. " If I regard iniquity in my heart, the Lord 
will not hear me," says David ; and so may every one 
say. For, whoever observes his course of life, and the 
experience he has had in the providence of God, will 
surely find occasion to believe in this declaration. The 
prayer of any person, indulging such feelings as are 
manifested by some professors of religion, when they 
view themselves injured, is, most emphatically, " Sin." 
It is a sacrifice which God abhors. It is truly an abom- 



88 EVANGELICAL EXPERIENCE, &cc. 

ination in His sight. " If a man will sue thee at the 
law, and take away thy coat, let him have thy cloak al- 
so. If he compel thee to go with him a mile, go with 
him twain." I need not ask you how near that con- 
duct, and those feelings, which we have been contem- 
plating, correspond with that enjoined in these precepts. 
Will you say, that the character we have been descri- 
bing is overdrawn ? That professors of religion, even 
the most inconsistent among them, do not proceed to 
such an extent. My dear reader, if you have not seen 
it, more than a few times, I must think your lot has been 
favorably cast ; much more so, than that of many of your 
brethren ; certainly, far more so than mine. 

Here, to guard against being misapprehended, let me 
remark, that forgiveness of injuries, does not require 
that you approve, or even that you do not disapprove of 
the conduct, of him who injures you. You may con- 
demn his conduct, whenever it is wrong. Indeed, you 
are bound to condemn it, as you are to condemn any 
other wickedness. Yet this is perfectly consistent with 
fogiving him who has injured you, and extending to him. 
unmingled benevolence. Be careful then, that you do not, 
while you profess to forgive him, approve, in yourself, 
the conduct you condemn in him, by going about among 
others, proclaiming his wickedness, " with railing accu- 
sations, and highly colored statements. This, instead 
of doing as you would be done by, is doing, as you think 
you are done by ; and thus, you undertake to give mea~ 



EVANGELICAL EXPERIENCE, &c. 89 

sure for measure, of an evil requital, instead of commit- 
ting your cause to God, and looking to Him for your re- 
compence. 

" If thou bringest thy gift to the altar, and there re- 
memberest that thy brother hath aught against thee, leave 
there thy gift before the altar, and go thy way. First, be 
reconciled to thy brother — then come, and offer thy 
gift." The manner, of this direction was adapted to the 
ritual worship of the Hebrews, which was celebrated by 
the offering of sacrifices. They were here taught that 
they could not offer their sacrifices, with the divine ac- 
ceptance, so long as they were conscious that they had 
given any one an occasion of offence, without having, at 
least, taken all reasonable pains to become reconciled, by 
removing the offence. The spirit of this direction is as 
much demanded now, under the gospel dispensation, 
as it was under the Mosaic form of worship. And a 
man is no better fitted now, than he was then, for per- 
forming any act of worship, so long as he is conscious 
that he has given cause for offence to any person, and 
has not, at least, made a faithful effort to be reconciled 
to him. And the conscience of every christian, if al- 
lowed to testify, will shew him, truly, whether he has 
given any occasion, for his brother, or fellow man, to be 
offended with him. I am aware y that the manner in 
which this divine direction is, commonly construed, is 
much more limited, than I have here supposed. So far 
h2. 



90 EVANGELICAL EXPERIENCE, &c. 

as I recollect, it is commonly applied to the single act of 
Sacramental Communion, at the Lord's Supper. But I 
apprehend this is restricting it to a very narrow applica- 
tion. I see not why it does not apply equally, to every 
other act of religious worship, as well as to the sacra- 
mental communion of the saints. Is the heart in any 
better frame, for offering prayer acceptably to God, ei- 
ther social or secret, while it is harboring bitterness to- 
wards any person, than it is for approaching the Lord's 
table ? The same may be asked, in relation to any act 
of divine worship. 

Now, reader, if you possess a forgiving spirit, you 
have also, a desire to be forgiven, by others. And you 
will cheerfully, take the steps necessary to obtain their 
forgiveness, as your Lord has directed, in order that there 
may not be a conflict between your will and conscience, 
continually disturbing your peace of mind. And if you 
do not do this, is it not because you are unwilling to hum- 
ble yourself before God, in the presence of your injured 
brother, or sister ? Search diligently, and see what the 
fact is ; that you may become fitted to offer a pure of- 
fering, with acceptance, before God. He looketh on 
your heart. You should honestly do the same. 

Should all, who usually enter the houses, set apart for 
public worship, whose duty it now is, adopt this course, 
before they again present themselves in the sanctuary, for 
the worship of God, is there not much reason for be- 
lieving, that, for some time at least, His churches would 



EVAiNGELICAL EXPERIENCE, &.c. 91 

be but thinly visited ? And yet, this is the only scriptur- 
al way of coming, with a rational expectation of being 
accepted, in our worship. 



CHAP. VII. 

WEANEDNESS FROM THE WORLD. 

" No man can serve two masters." " If any man 
love the world, the love of the Father is not in him." 
" Where your treasure is, there will your heart be also." 
" Be ye not conformed to this world." " Demas hath 
forsaken me, having loved this present world.''' 1 "And 
confessed that they were strangers, and pilgrims, in the 
earth." " Lay not up for yourselves, treasures on earth." 
" Love not the world, neither the things that are in the 
world." " They that will be rich, fall into temptation, 
and a snare, and into divers foolish and hurtful lusts, 
which drown men in destruction, and perdition. For 
the love of money is the root of all evil; which, while 
some men coveted after, they have erred from the faith, 
and pierced themselves through with many sorrows." 
" Covetousness, which is idolatry." " Idolaters shall 
not inherit the kingdom of heaven." All of these pas- 
sages speak in a language, not easily misunderstood. 
And do they not all admonish us of the guilt and danger 
of worldly affections ; and directly enjoin upon us, the 
duty of being weaned from this world. These direc- 



92 EVANGELICAL EXPERIENCE, <fcc. 

tions imply nothing that is incompatible with constant in- 
dustry — with the lawful acquisition of property — with 
frugality ; and with a prudent, and careful, use of this 
world's goods. Although the Apostle John was directed 
to say, "If any man love the world, the love of the Fa- 
ther is not in him ;" yet, when he is understood correct- 
ly, mere is nothing in this declaration that contravenes 
any duty, we are required to perform, in this world. 
The meaning is, that if a man has his affections set so 
strongly on any thing in this world, as that his happiness 
chiefly, or supremely depends on his possessing it, he 
does not love God. If he is unwilling to part with any 
portion, or even the whole of his possessions in obedience 
to the will of God, and thus honor his Maker with his 
substance, " he loves the creature more than he does 
God" — which is, in fact, not loving God at all. " He 
that loveth father or mother, wife or children, brother or 
sister, houses or lands, more than me, is not worthy of 
me." " And whosoever he be that forsaketh not all 
that he hath, he cannot be my disciple." In giving to 
the poor, or for any charitable purpose, God, in general, 
calls no man to impart, only " as He has prospered him," 
and enabled him to do it. But to that extent he re- 
quires him to do it, willingly, without grudging or re- 
luctance. " For God loveth a cheerful giver." He 
does not gather where he hath not strawed, nor reap, 
where he hath not sown. And none but the slothful, 
and grudging, ever accuse Him of doing it. An undue 



EVANGELICAL EXPERIENCE, &c. 93 

attachment to the article of property, such as causes 
men to give, when duty calls, only a pittance of what 
they are clearly able to give, demonstrates the existence 
of a covetous disposition. 

When men of affluence are presented, in the provi- 
dence of God, with a call for charity, if the nature of the 
call, evidently makes it their duty to give largely — and 
they give sparingly, in comparison with their abil- 
ity — they manifest that they are not weaned from an 
undue love of the world. If the providential call de- 
mands of any one, but a small donation — still, if he then 
gives less than he ought, in the estimation of God, he 
gives grudgingly ; and manifests the same worldly at- 
tachment. But if he gives all that the nature of the pro- 
vidential call requires, and gives that willingly, and with 
cheerfulness — although he may be able to give many times 
more — yet he shows a right estimate of the world, and 
evinces, that he would willingly, have given more, had 
it been required of him. This man has learned to place 
a right estimate upon property ; and, of course, on all 
worldly objects — and though he may be industrious, and 
frugal, he is not parsimonious, nor avaricious. He knows, 
practically, the right use of property ; and is so far 
weaned from it, that he can give it up, for the honor of 
God, whenever God calls on him to do so. These re- 
marks apply to people, in all the different pecuniary 
circumstances in life. It is not the amount of one's pos- 
sessions, but the nature and degree of his attachment 



94 EVANGELICAL EXPERIENCE, &c. 

to what he possesses, which determines his character in 
this respect. He may idolize a little, if it is his all, as 
truly, as if it was much. And he may be weaned from 
the one, or the other. The disposition is the same, in 
relation to both. 

The more a man loves God, the less he loves this 
world ; and the more correctly does he estimate its val- 
ue. The more highly he values Christ, the less does be 
value the world ; and in that proportion, is he weaned 
from it. The Apostle Paul, suffered the loss of all 
things, willingly, for the excellency of the knowledge 
of Christ. Yea, he counted the world, and all tilings 
which it contained as worthless, when placed in com- 
parison with his Lord. The primitive christians in Je- 
rusalem, cheerfully gave up their whole property, to pro- 
mote the honor of Christ. Is the christian spirit the 
same now, that it was then ? Or has it changed its char- 
acter ? A traveller, in a foreign country, far from his 
home, if he labors to gather substance that he knows 
he cannot carry home with him, acts very irrationally, 
and unwisely. If he conducts, consistantly with his 
character, as a foreigner, and a stranger ; knowing that 
he must shortly leave that country for his own home, he 
will labor to secure such things only, as will be required, 
to render his journey comfortable, pleasant, and prosper- 
ous. He will discard every toil, and every accumula- 
tion, that will encumber him, or impede his preparation, 
to return to his home. Provided he knew certainly, that 



EVANGELICAL EXPERIENCE, &c. 95 

he must soon set out on his return, though he was igno- 
rant of the precise time ivhen he must embark,he would, 
if he acted consistently, make it his first, and indispensa- 
ble concern, to be in readiness at a moment's warning. 
No part of his preparation would escape his attention ; 
especially, if he knew that he might possibly be called 
for, unprepared. But, if he was careless ; and inatten- 
tive to his preparation ; had accounts, in different places, 
unsettled ; and little, or nothing laid in that was neces- 
sary for his journey ; if, in these circumstances, he was 
amusing himself, and dissipating his time, and substance 
in pursuit of pleasure ; Would not all rational per- 
sons, that witnessed his conduct, pronounce him an in- 
fatuated man ? Would they not say, that he thought but 
little, and cared less, about his home ? Judging rational- 
ly, they would conclude, according to this last supposi- 
tion, that he was willing to remain in that foreign coun- 
try, if he could — and, at any rate, that his affections 
were not iveaned from it; but according to the first, that 
he felt himself to be a stranger, in a land, foreign to his 
home, and away from all that was dear to him ; and that 
■he was anxious to depart, and to be in full readiness for 
his journey, whenever he should be summoned away. 

Apply this illustration to the case of a christian. The 
spirit of Christ influences him to feel that he is in a 
strange land — a foreigner, away from his home — away 
from his treasure — away from his father's house. It 
renders him anxious to leave it, and return home, to his 



06 EVANGELICAL EXPERIENCE, &c. 

friends, and to his possesions, where his heart is already 
gone, in anticipation. He will not encumber himself 
with any unnecessary burdens. Much less will he toil 
to amass a large amount of property, which he must 
leave behind him. With whatever else he may be occu- 
pied, he will never loose sight of the great, the most im- 
portant business, of preparing to be in full readiness to 
depart. This icill occupy him principally. 

Reader, look at your own attachments, and observe 
your habitual conduct. What is the leading object of 
your constant labors ? Where are you striving to lay up 
a treasure ? Where are your attachments fastened ? On 
what objects are your affections fixed ? For which are 
you most solicitous ; to make a comfortable provision for 
living in this world, or to prepare to live in heaven ? You 
may thus determine where your heart is. For where 
that is, there is your treasure. If you have the spirit of 
Christ, you feel that you are placed here, to finish the 
work that your Father sent you here to do ; to be in 
preparation to leave the world and return to Him, when- 
ever he sends for you. And, as you know not when he 
will send, you will wish to be continually employed in 
His service, that your work may be done. Then, you will 
depart with gladness ; for you will not hear His call with 
dread and fearful apprehensions, unless you have neg- 
lected his business, and are unprepared for your depart- 
ure. If you love your father, and Ins family, you will be 
glad to go to him, when it is Ins pleasure to have you 



EVANGELICAL EXPERIENCE, &c. 97 

return at home. For where your treasure is, there is 
your home) and there are your affections and your at- 
tachments. Now, reader, are you at a loss to know, from 
the application of this text, whether you are an adopt- 
ed child of God, or not? 



CHAP, VIII. 

TRUST IN GOD. 



What is Trust in God ? What does trusting in God 
imply ? 

Do you know what it is, to trust in your Parent, or 
Friend 9 The act of putting your trust in another, in 
itself considered, is the same, in both instances. If you 
trust in a man, you confide in him, that he will not, in 
the end, intentionally deceive or disappoint you. This 
implies that you believe him to be entirely worthy of be- 
ing trusted. This belief is founded on evidence, which 
fully satisfies you, that the man is possessed of a charac- 
ter which renders him worthy of your confidence. If 
you have doubts or suspicions respecting the character 
of a man, you do not confide in him. With respect to 
man, however, your evidence must be limited, because 
man is himself a frail, dependent creature. You may 
have such evidence of his integrity of heart, and entire 
uprightness of purpose, as to indulge no doubts on that 



98 EVANGELICAL EXPERIENCE, &c. 

point. But yet he may fail, and disappoint you, by rea- 
son of some physical disability to perform what you ex- 
pect from him. Or, he may fail by reason of death. 
But not so with God. It is impossible that He should 
fail of fulfilling His promises ; or that He should deceive 
or disappoint you. The nature of this grace has been 
illustrated by the case of Abraham. Paul says " Abra- 
ham believed God, and it was counted to him for right- 
eousness." The instance of his faith, specially referred 
to, is his believing the promise of God that Sarah, his 
wife, should bear a Son. According to the ordinary 
course of nature, the fulfilment of this promise was very 
improbable. Sarah had always been barren. At the 
time when the promise was made, she was advanced in 
age, beyond the time of child-bearing. But God pro- 
mised him, that she should bear a Son, from whom 
should proceed a large posterity ; and that, in due time, 
Christ should be born of his posterity, who was the pro- 
mised Saviour of the world. Abraham was fully per- 
suaded that God was able to fulfill this promise, notwith- 
standing all the natural difficulties. He was fully per- 
suaded of His faithfulness ; and that He would do all 
that He was pleased to promise ; he therefore relied on 
Him, with entire and absolute confidence, that Isaac 
would be born of Sarah, at the time appointed. This 
belief of his, was counted to him for righteousness. And 
here, I observe, by the way, that this is the Faith of the 
Gospel. It is the same confidence, reposed in Jesus 



EVANGELICAL EXPERIENCE, &c. 99 

Christ, as possessing the faithfulness and power, which 
will dispose and enable him, without fail, to do all that 
he promises to do. 

But what does trust in God imply ? To answer this 
question, several particulars must be considered. 

First. It implies an undoubted persuasion that God 
exists. It goes beyond even the strongest probable be- 
lief. It amounts to absolute assurance. 

Secondly. It implies a full, an absolute persuasion, 
that God has revealed himself to man, in the bible ; and 
that the bible is all given by His inspiration ; and is, in 
this sense, His word. It implies, farther, a full persua- 
sion, that all the bible contains, is His word j and there- 
fore strictly true. It is not a belief in the bible, as the 
word, or opinion, or testimony, of Moses, or Samu- 
el, or David, or Solomon, or Isaiah, or Matthew, or 
John, or Peter, or Paul, or of any of those men, whose 
names are mentioned, as the writers of the several por- 
tions of it. It is a belief that they wrote exactly what 
God, the Holy Spirit, directed them to write, unless it 
can be shown that there are interpolations. 

Thirdly. It implies, that you have some acquaint- 
ance with the character of God, as He has revealed it ; 
and, also, that you have some correct knowledge, and 
understanding of the contents of the bible generally. 

Fourthly, It implies, that you believe that God is just 
such a being, as He has represented himself to be. I 



100 EVANGELICAL EXPERIENCE, &r. 

need not enumerate His particular attributes. To trus* 
in Him, you must know what they are. 

Fifthly. It implies that you consider God as addressing 
all His moral precepts, all His threatenings, all His invi- 
tations, and all His promises, to you individually, as 
much as He did to those to whom He addressed them, 
at the first — and, with as much particularity, as if He 
had called you by name \ and said " Thou shalt, and 
thou shalt not," do this, or do that ; and that you consid- 
er this to be true, with respect to every individual, moral 
agent, to whom the bible is communicated. It implies 
farther, that you believe He will execute the threaten- 
ings, which He has denounced against the impenitent ; 
upon you, if you are found impenitent ; and that He will 
fulfil to you, all the promises, He has made to believers, 
if you are a believer. 

Sixthly. It implies, that you fully believe, that God 
has done all that He says He has done, in the bible ; and 
that He will do, all that He, therein, declares He will 
do; without undertaking to determine for Him, what is 
reasonable, and what would be right ; and what, is un- 
reasonable, and what ivould be wrong, for Him to do ; 
thus making a God, and a bible, to suit your own 
views, and feelings. This is renouncing God, and re- 
jecting His revelation, instead of trusting and believing 
His word. It implies, that you believe the doctrines of 
the bible, just as you find them stated ; without under- 



EVANGELICAL EXPERIENCE, &c. 101 

taking to mould, to construe, and to accommodate them, 
to suit your own views, and feelings, and wishes. 

Seventhly. It implies, that, while you thus believe in 
God, as manifested in Jesus Christ, you commit all your 
interests, for time, and eternity, into His care ; believing 
that the dispensations of His government, are the best 
that they possibly can be ; you certainly view them thus ; 
and if you trust in God, your desire, and endeavor, is to 
leave every thing with Him ; and feel entirely satisfied 
with whatever He does. All this, at least, is implied in 
trusting in God ; nothing short of it, deserves the name. 

Christians may, and do, have many doubts, and fears, 
respecting their title to the promises, because of their 
own unfaithfulness — of their constant proneness to for- 
get God ; to be conformed to this world — and to com- 
mit sin ; and, because of the deceitfulness and wicked- 
ness, which they daily discover in their own hearts, they 
often doubt, whether they are real christians : and fear 
that they are self-deceived ; and that they shall be final- 
ly cast away. But they have no doubts about the bible's 
being a divine revelation ; for they have felt its convinc- 
ing, and condemning power: nor do they doubt re- 
specting the truth, and faithfulness, of Christ, in fulfilling 
all his promises, and executing all his threatenings. In 
these truths, they are immoveably established, for " they 
have the witness in themselves." A real christian is as 
fully persuaded, that God will destroy the impenitent, as 
i2 



102 EVANGELICAL EXPERIENCE, <fec. 

he is, that He will save the believer in Christ Jesus, and 
bestow on him, pardon, and eternal life. No art, and 
sophistry, of cunning men, can shake him in this belief. 
But there is still another view to be taken of trust in 
God. Job, in his deepest adversity, after he had been 
stripped of all his sustenance — when his wife stood aloof 
— when his children were all cut off in a sudden and 
awful manner — when children mocked him with indigni- 
ties, and insults — when his flesh was a putrid mass of 
corruption ; and his intimate friends had turned against 
him, with reproaches, and accusations ; under all these 
burdens ; and even when it appeared to him, that God 
had become his enemy, he could say, " Though he slay 
me, yet will I trust in him." In extremely trying cir- 
cumstances of adversity, Habbakkuck said "Yet will I 
lejoice in the Lord, and joy in the God of my salva- 
tion." The sevenfold heated furnace, could not destroy 
the trust in God, which was felt by Shadrach, Meshach, 
and Abednego. Daniel retained it in the den of lions. 
" They that trust in the Lord, shall never be confound- 
ed" " They shall not want for any good thing." — 
But trust in God, is the same in kind, by whomsoever 
it is felt. It is not of equal strength, at all times, in the 
same person — nor in all Sahits, alike. But every child of 
God, exercises more, or less of it, at all times, and in 
all situations, in this life. The Saviour has given us a 
perfect example of trusting in God. 

It is not a difficult thing for those who believe in di- 



EVANGELICAL EXPERIENCE, Sec. 103 

vine revelation, to feel at ease, and in quietude, (a state 
of mind which they are ready to think, comes from trust- 
ing in God,) in a season of prosperity, and when no ap- 
prehension of danger is felt. When health is enjoyed ; 
and prosperity attends them, and their society, and coun- 
try ; and God smiles on all things in which they are in- 
terested. But this is no trial at all, because every thing 
is as they desire. When the children of Israel had got 
away from the immediate presence, and from under the 
power, of the Egyptians, and were marching off, enrich- 
ed with their silver and gold ; they were full of confi- 
dence ; and were ready enough to promise, to do all 
that God, and His servant Moses, should command 
them. But a very short time brought them into a situa- 
tion, where danger, of the most formidable kind, assailed 
them. They were shut up between two mountains, one 
on the right hand, and the other on the left — with the 
Red Sea before, and the Egyptian host behind them. 
Then they were tried. Then their trust in God was put 
to the test. So it is with Christians. When every 
thing, appertaining to themselves; their families; the 
society in which they live ; their country ; the prosper- 
ity of the Church ; all, or any of these, are seriously 
threatened with great evils ; perhaps, destruction ; then 
they are called on to trust in God ; and then they are 
tried, and proved, whether they do really trust in Him, 
or not. 

I will suppose that your house is burned ; or your 



104 EVANGELICAL EXPERIENCE, «fcc. 

property is fraudulently taken from you ; or your crops 
are destroyed, by an hail-storm ; or your husband, or 
wife, or children, sicken and die ; that your country is 
invaded by a desolating foe ; or is parched with drought, 
so that the earth yields food, neither for man, or for 
beast ; and you are threatened with a famine of bread ; 
and that your beloved offspring may pine away with hun- 
ger, before your eyes ; crying to you for the means of 
subsistance, and you not be able to furnish it : even 
then, you would be required to trust in God. The case 
here supposed, though a strong one, is by no means im- 
possible. Cases have, not unfrequently, been realized, 
in which many of these particulars have been united, by 
whic': the professed people of God have been tried, as 
to their trusting Him, or not. The instances of individ- 
uals, of this kind, are numerous, as they stand recorded 
in the bible. The duty is fully enjoined, and as fre- 
quently repeated, as any other to which God calls His 
people. It is connected with blessings, which God has 
promised to those who trust in Him, and thus honour 
Him, in circumstances of peculiar trial. There are as 
strong inducements to the performance of this duty, set 
before the people of God, as any other in the whole 
round of Christian duties ; and yet, how stintingly is it 
performed, even by those who do, on the whole, furnish 
evidence of their being real Christians ! 

You, reader, have, it is highly probable, been tried 
in some one or more of these particulars, in the course 



EVANGELICAL EXPERIENCE, &e. 105 

of your life. Perhaps you have buried an affectionate 
and beloved wife, who has left you with the charge of a 
family of young children, who need the nourishing care, 
and the tender watching, which none but a mother is 
competent to render. It seems to have deranged all 
your plans for their future welfare ; and you feel your- 
self to be a lonely, desolate mortal ; with a burden rest- 
ing upon you, that you are unable to support, and yet, 
imposing duties you have neither the power, or wish to 
dispense with. Your way is dark ; beset with difficul- 
ties, that appear insurmountable ; and in fact, it is hedg- 
ed up. In these circumstances, what is your temper ? 
your frame of spirit ? Do you murmur in your heart, 
and enquire, in a complaining, peevish temper, " What 
have I done,, that I am so much afflicted, more than my 
neighbors ? Why am I singled out, and thus chastened, 
when others, whose situation is much belter fitted to 
sustain such calamities than mine, are left in continued 
prosperity ?" The path of duty is plain, in such a situa- 
tion, and i,n every other scene of affliction and bereave- 
ment. It is,, " Be still, and know that I am God," who 
have done this. The language of Trust is, " It is the 
Lord, let Him do to me what seemeth good to Him.'* 
Does your heart immediately go forth to Him, in some 
such language as this — " Though I walk in darkness, and 
can see no light, yet I will trust in the Lord ;" for He 
has assured me that "they that trust in the Lord shall 
not want for any good thing ?" They that " trust hit the 



106 EVANGELICAL EXPERIENCE, &c. 

Lord, and do good, shall dwell in the land, and verily 
they shall be fed." " They shall be like Mount Zion, 
that cannot be removed, but abideth forever." Such is 
the confidence, such are the feelings, and such is the 
language of those who trust in God. Do you feel per- 
suaded that God sees that these are just the trials which 
are necessary, yea, indispensable for you ; and that this 
is the best, on the whole, that He can do for you ; that 
it is done by Him, who is infinite in" wisdom and bene- 
volence ; and who unerringly contemplates your best 
good, in all that He does ? Do you feel in your heart, 
that, although you can perceive no way in which you 
can proceed, yet, that God can open one for you ; and 
that, therefore, you will commit yourself and family to 
His care, guidance and protection ; and there rest ? 
This rule of trial will apply to any other scene of afflic- 
tion, adversity, mental darkness, and perpiSXiiy, with 
equal propriety and correctness, as to the one here spe- 
cified. Do your trials quicken you in prayer, and ren- 
der you more punctual, fervent and spiritual ; more ear- 
nest, and resolved to prevail, and to gain admission into 
His presence, and learn from Him what He will have 
you to do ? Do they make you feel, increasingly, your 
entire and absolute dependence on God; and render 
you truly thankful that He allows you to come to Him, 
and tell Him all that you suffer — all your feelings — all 
your desires — yea, to pour your whole heart into His 
bosom ? In your deepest trials, and heaviest afflictions. 



EVANGELICAL EXPERIENCE, Sec. 107 

do you, on an examination of your heart, feel that what 
God does with, and for you is, not only right and just, 
but best — better for you than you could do for yourself, 
if you were permitted to choose your allotments ? And, 
therefore, you do still choose to have Him appoint for 
you, rather than to have some part of the direction un- 
der your own control ? And if so, is it because you 
have confidence in his perfectly excellent character — or 
is it, simply, because you know that you cannot prevent 
His doing what He will ; and therefore, that the desire 
to have the control in your power, is utterly vain ? .In 
other words, do you really choose it, because you are 
persuaded it is best to have God do whatever pleases 
Him — or do you only submit, as quietly as you can, 
merely because you cannot help it ? 

The latter is far, very far indeed, from trusting in God. 
It is, I fear, often mistaken for it. But it is neither more 
nor less than the surly acquiescence of a flagellated 
slave, because he has it not in his power to wreak his 
lurking vengeance that rankles in his breast ; but which 
he lulls, with the best grace he can, lest he incur deeper 
suffering, if he manifests its existence. 

Trust in God, is an heartfelt gladness, that I, and my 
all, for Time, and Eternity, are absolutely in His hand, 
and subjected, unconditionally, to His disposal. Sea- 
sons of deep affliction, when His comforting presence is 
withdrawn, and His own hand takes the scourge, and 
lays on one stroke after another ; each succeeding one 



108 EVANGELICAL EXPERIENCE, &c. 

the most severe, till absolute destruction seems determin- 
ed on — will call it into exercise. Then, if the language 
of my heart is, " It is the Lord, let Him do what seem- 
eth Him good," I may know that I trust in Him. This 
is demonstration. 

I do not assert, that it may not be, and is not, felt and 
manifested, in seasons of less severe trial. But if it is 
not in those of less severity, it is certain that it will not 
be, in the greater. And the case supposed, is, by no 
means unprecedented. There have been many, very 
many, such — and, in all probability, there will yet be 
very many more — and in them the children of God 
have trusted Him, even to the wheel, the scaffold, and 
the lighted faggot. I do not say that you are not, nor 
that you cannot be a child of God, unless you posses- 
sed this. I am well aware, that but comparatively few 
of his children, are called to such severe trials. Recol- 
lect, the question is not whether you are a child of God, 
but it is, how you may know that you are one. There- 
fore, to bring it down lower, and adapt it to cases which 
are more frequent and common ; if, in such trials as 
are laid on you, you find that you do prefer having God 
order your condition and circumstances in life, to hav- 
ing the ordering of them for yourself; if in those, the 
most distressing of all you endure, your prevailing de- 
sire is, to know the way of your duty ; and if you do, 
habitually, and with cheerful submission, go forward 
and perform it, leaving the consequences to His dispo- 



EVANGELICAL EXPERIENCE, &c. 109 

sal — it furnishes one of the most decisive evidences of 
adoption, that can be given. It is not a single act of 
trust, nor that, in a given instance of trial, which furn- 
ishes this evidence ; any more than a single act of trust- 
ing his earthly father, by a rebellious son, will prove him 
a dutiful child, when the general and habitual course of 
his life, is perversely opposite. This branch of my sub- 
ject is inexhaustible. I think, however, enough has been 
said on it, to furnish the evidence, by which you may 
safely try, and determine the question, if you are impar- 
tial, and thorough in the investigation. 

Now, reader, reverting to an illustration used in the 
commencement of this chapter, ask yourself, if you can 
be at any loss to determine, whether you trust your 
friend, or your parent ? I presume you will not hesitate 
to find an answer here. Why should you respecting 
the question, whether you trust in God ? You may think 
you do trust in Him, when He smiles on you, and ren- 
ders your condition easy and pleasant. But this is no 
test. When a parent smiles on all his family, doubtless, 
they will be pleased. But let him frown, and, appa- 
rently, leave them in distress and want ; and not make 
any provision for them ; and not tell them why he does 
this ; then, if they feel that it is all right, and best for 
them, because they confide in his wisdom, and affection ; 
if they feel that it would be incompatible with his char- 
acteristic kindness and benevolence, to deal thus with 



110 EVANGELICAL EXPERIENCE, &c. 

them, only with a view to their best good, and that he 
will in due time, make this appear to them, — then, in- 
deed, they do trust in him. Although they may feel 
desirous that he would be pleased to change his course, 
and manner, of dealing with them ; yet even this desire 
will be in submission to his pleasure ; persuaded that the 
goodness of his disposition will not admit of his doing any 
thing but that which is best. Confident that he knows 
what is best for them, much better than they do them- 
selves, they choose to leave all in his hands, and have 
him act his own pleasure. Change now the application 
of these views, from an earthly parent, to our Father in 
Heaven ; contemplate his character as it is exhibited in 
Christ Jesus ; for there only, can you view it correctly. 
If, with a just view of God, you can feel thus to- 
wards Him, as your Father, and find, when He appears 
to turn against you, and to frown upon you ; when He 
takes away your property and dearest friends ; and when 
He seems to turn His ear away from your prayer, and 
to hedge up your way on every side ; then, I say, if you 
can/eeZ satisfied that all this is best for you, because you 
are persuaded, that His own Excellence will not allow 
Him to do any tiling but what is best : In short, if you 
cordially acquiesce in it, because God has done it, and 
because it is His pleasure that it should be so, then you 
may know that you do trust in Him ; and that you are 
an adopted child of His. No unregenerated sinner ever 
did, or ever will, feel resigned to God under trials, from 



EVANGELICAL EXPERIENCE, &c. Ill 

such a motive. He may be silent, and submit himself 
sullenly to His condition, because he sees that he can- 
not alter it. But " I was dumb, I opened not my mouth, 
because, thou did'st it," expresses the submission only 
of those who trust in God. 



CHAP. X. 



Prayer, although, strictly speaking, it cannot be styled a 
Christian Grace, yet it is the practical exercise of Grace 
in the Christian's heart, implanted there in his Regen- 
eration ; is so important and indispensible an evidence of 
the genuine Christian character, that it becomes neces- 
sary to introduce it into this work, as furnishing one rule, 
by which the reader may learn his own character, and 
the nature of his relation to God. He need be under 
no mistake. 

In Prayer, the Christian expresses the desires of his 
heart, to God, as a child, to his father. A person never of- 
fers a prayer to God, in the character and with the dispo- 
tion of a child, until he is, a child — and this he is not, un- 
til he is regenerated. I admit that he may have offered, 
what is called prayer, many times, before ; as " Saul of 
Tarsus" did, undoubtedly, before his conversion, near 
Damascus ; but none of them were offered or addressed 
to God, as to his Father. And I venture to affirm, that 



112 EVANGELICAL EXPERIENCE, &c. 

every real christian will say, this remark is true, as it 
applies to himself. He will acknowledge, that before 
his conversion, in all his prayers, " he worshipped he 
knew not what." But since that time, he has, at least 
in some instances, known whom he worshipped, and to 
whom he presented his prayers and supplications. So 
that of every child of God, it can be said with truth, not 
until after his regeneration, as it was said of Saul, " Be- 
hold he prayeth." Prayer, then, proceeds only from 
the new heart, which the child of God receives, when he 
is born again, and is received as a child into His family, 
by adoption. 

After he is adopted into the family of God, he begins 
to feel his relation to Him, as his Father. From the 
bible he learns, (but in a miserably slow manner, it is 
acknowledged,) the privileges of a child, which his Fa- 
ther allows him. For these he loves to go to Him, and 
thank Him. One of these privileges, (and that by no 
means the least,) is Prayer ; permission to come into 
His presence, and tell Him all his feelings : his trials ; 
his fears ; his sorrows ; his temptations, and his wants : 
and all this, with a consciousness of his own entire de- 
pendence on his Father — knowing that He is acquainted 
with them all ; and that He is both able and willing to 
sustain, protect, supply, and deliver him. He knows 
that he may come to Him, and pour out his heart be- 
fore Him, and make known all his requests to Him, just 
as often as he desires ; and that his Father will jaot frown 



EVANGELICAL EXPERIENCE, &c. 113 

upon him, and send him away in displeasure. He 
knows, if he goes lo God, as a dutiful child to his fa- 
ther, and sincerely acknowledges his transgression, when 
he has done wrong, that his Father will forgive him. 
He knows, although He has given him many good 
things, which he has asked Him for, in a great number 
of instances, that he may still go to Him, and keep go- 
ing as often as he pleases ; and that his Father is al- 
ways able, and always ready to give him any, and every 
thing that he wants, which will be for his good ; and 
that He will not, like rich men, upbraid him for coming 
too often. 

The child of God sees, that such is his true charac- 
ter and disposition — it being thus presented before him 
in Jesus Christ, who is " God manifest in the flesh" — 
who never refused to grant the request of any one who 
asked His favor, when He was in this world, if the thing 
desired was for the good of him who sought for it. Ev- 
ery child of God has begun to learn his own incompe- 
tence for determining what will be for his own good ; 
and he feels that it is a great privilege to have access to 
a Father, who does know, and who loves him too well to 
give him that which will be injurious to him, or with- 
hold any thing that will be for his real benefit. Hence 
he loves to go to his Father, and tell Him what he feels 
that he wants ; and then submit it to His perfect know- 
ledge, whether it is best to grant it — and have Him give 
j2 



114 EVANGELICAL EXPERIENCE, &.c. 

or withhold it, just as He pleases. The child knows 
that his Father will do neither one nor the other, with- 
out the best reasons for it ; and that He only is compe- 
tent to determine what is best. He knows also, if his 
father withholds the particular thing he asks for, that He 
will give him something that will be better for him, than 
that particular thing would have been, if He had given 
it as an indulgence, only because he asked Him for it. 
He chooses, therefore, when he prays, to ask God for 
those things which are agreeable to His will, notwith- 
standing he asks for things in particular, as they seem 
desirable to himself; but it is always, (when he truly 
prays to God) with this submission. 

Having learned that he has a Father, who is so good, 
so benevolent, so bountiful — in truth, in all His attri- 
butes, infinitely perfect, he loves Him — he cannot help 
loving Him : not simply because He does him good — 
and gives him many good things, (although he will be 
grateful to Him for this reason) but because He is so 
good in His nature and disposition ; and is so ready to 
do good to all His creatures — yes, even to His sinning, 
rebellious creature, Man. True, when he views God, 
only as a stern lawgiver, who is both able, and determin- 
ed to vindicate and maintain His law, entirely, by inflict- 
ing the full penalty of it on every transgressor, without 
any allowance or mitigation, for any reason the trans- 
gressor can urge — being conscious that He has trans- 
gressed and broken His law, in numerous instances — 



EVANGELICAL EXPERIENCE, &c. 116 

the sinner cannot approach Him, as a Father, but only 
as an angry Judge ; and he never will either love Him, or 
come to Him with hope or confidence, as a child. It 
is impossible. In this character only, He has nothing 
amiable or desirable to the sinner. When thus contem- 
plated, He appears as an inexorable tyrant, exclusively ; 
and he would gladly avoid Him forever. But when, 
after he is born again, he sees Him, as His real charac- 
ter is presented, in the life, disposition, and conduct of 
Jesus Christ ; the compassion ; the kindness ; the con- 
descension ; the meekness ; the willingness to come and 
seek after, that He may save, His sinning, and rebelling 
creatures ; entreating them to return to Him, with real 
sorrow for their unkind, and undutiful treatment of Him, 
that He may forgive them, and receive them as His 
own children ; I say, as soon as ever he sees this is the 
true character and disposition of God, as His own Son 
shows it, and declares it — he can no more avoid loving 
Him, and loving to come to Him in Christ, than he could 
avoid fleeing from Him, when he viewed Him only as 
an unchangeable law giver, and inflexible Judge ; de- 
termined to destroy every transgressor of His law. 

The regenerated sinner, when he finds that God is, 
in Jesus Christ, His unchanging, His Almighty Friend, 
who, in all the loveliness he exhibits in Jesus Christ, 
says to him, " I am your Father, and you shall be my 
son ;" I ask, Will he not love him ? Will he not love to 
come into his presence, often 9 Will he not love to con- 



116 EVANGELICAL EXPERIENCE, &c. 

verse much, with him ? Indeed, will he not desire to be 
in his presence continually ? Can he be happy, or even 
at ease, any other where ? And, having learned, by ex- 
perience, his readiness to smile on him at all times, 
when he approaches him with the respect, and affection, 
of a dutiful child ; and his continual willingness to give 
him every good thing that he wants ; If he has a family, 
or friends, whom he loves; will he not love to bring 
them with him, to his father, and ask him to own them 
as children ; and bestow his love, and his blessing, on 
then) also ? If not, I ask why ? A young child, who 
loves his father, and always meets him with a smile of 
affection, and confidence ; if he has a little friend, who 
is dear to him, will he not love to take him by the hand, 
and lead him into his father's presence, that he may love 
him too ; whilst he witnesses the smiles, and tokens of 
affection, his little friend receives from his own father ? 
When you was a child, reader, have you not done this 
very thing yourself? And did you not love to do it ? I 
have thus stated the case, that you may examine, and 
try yourself; and also, judge of the conduct, of many 
whom you know, who profess that they are christians— 
and some who hope they are, although they do not pub- 
licly profess it before men. 

Are you a professed christian ? A head of a family ? 
Do you pray with your family ? Perhaps you do. I 
hope you do. And I hope you pray to God, and not 
to the open space, without any defined object, to whom 



EVANGELICAL EXPERIENCE, &,c. 117 

your prayers are presented. But, even if so ; How 
many others do you know, who do not pray in the pres- 
ence of, nor with their families ? And what are their ex- 
cuses ? I know them ; and I presume you know them, 
also. " I have no gift." But have you not a "gift," 
sufficient to enable you to make your fellow men under- 
stand you, when you want a favor from them ? And when 
you really feel that it is essential for your personal inter- 
est, to obtain that favour, and that you cannot do without 
it ; do you stop, and wait, and put off, to see whether 
you have a " gift," sufficient to ask your neighbours to 
accommodate you ? If not, your excuse is not the true 
one. It is false ; and urged by you, to keep the real one 
out of sight ; because you are ashamed to own, and 
confess it, to your fellow men. 

" But I have not confidence." "1 should not know 
what to say if I began." I will not say that this is not, 
in some respects, true. But it is not, by any means, 
true to that extent your language implies. But even if 
it was, it is a state of slavery — of miserable bondage, to 
your pride, and the fear of man ; one that you are in 
duty bound to break through, and liberate yourself from 
immediately. In the first place ; It is your pride that 
enslaves you. You began your family-state wrong. You 
began without prayer. And you have continued thus ; 
justifying yourself, it may be, by the example of your 
neighbors, and probably, some of them " Church-mem- 
bers." Now you have children grown up, who are ac- 



118 EVANGELICAL EXPERIENCE, &c. 

customed to this neglect ; and you are hence ashamed to 
begin, lest they wonder at, and make remarks about, 
your change. Thus your pride keeps you spell-bound, 
and shuts you out from the presence of God. " You re- 
gard iniquity in your heart, and God will not hear you" 
in any service. 

In the second place ; If you want to have the Town lay 
out a road directly by your land, which would much in- 
crease the value of your property ; rather than not ob- 
tain your object, you would speak before the whole town 
meeting ; and you would find language, with which to 
make your wishes known, and clearly understood. This 
you would do, even at the risk of being laughed at, " be- 
cause your language was not good grammar, nor polish- 
ed." Then, if you really felt your need of obtaining the 
favor, and " the blessing of God, that maketh rich," for 
yourself and your wife, and children, would you not find 
confidence to pray to God, in their presence ? The ex- 
cuse you offer, is untrue, and without any validity. The 
truth is, you are afraid of being laughed at by men ; 
and you neither feel, nor really believe in, the necessity, 
or efficacy, of Prayer. This is the whole of the truth of 
the case. Even if the excuse were true, it is not insu- 
perable. Two efforts, resolutely made, after fervent 
secret prayer for assistance, would entirely surmount it ; 
and your way would be plain, easy, and pleasant, ever af- 
ter, if you are in fact, a Christian. But so long as you 
live in the neglect of praying with your family, you give 



EVANGELICAL EXPERIENCE, &c. 119 

one of the most conclusive evidences, which you can give, 
that you are not a child of God. A real christian, who 
has a family, will pray in his family. It is, in his estima- 
tion, a privilege of such high value, that this world con- 
tains no object, of sufficient worth, to tempt him to part 
with it. A Cristian head of a family, cannot, and will 
not, live without praying with his family. 

" But there is no special command for a Christian to 
pray with his family. I have searched the bible through, 
and I can find not one." But you found that which has 
all the force, and sanction of an express command. You 
found the example of Christ. But, did you ever think 
of examining the Bible, to see if you could find any ex- 
press command, any positive precept, making it your 
duty to strive to gain property ?" " Oh no ! I want 
no precept for that. Every body loves to acquire prop- 
erty, and I want no injunction to urge me to do that 
which I love to do. That is motive enough." My 
friend, do you know what you have acknowledged ? 
" Out of thine own mouth will I condemn thee." — 
I reply, every child of God loves to pray with his fam- 
ily, if he has one. That is motive enough. He does 
not look through the Bible, to find a special command to 
urge him to do that which he loves to do. He needs no 
such command. He is satisfied that he is permitted to 
do it. He has God 's permission j he is thankful for the 
privilege ; and he avails himself of it with pleasure. He 
does not do it, as a slave performs his unwelcome task* 



120 EVANGELICAL EXPERIENCE, &c. 

through fear ; who would gladly neglect it, if he dare 
Such a feeling is a stranger to a Christian's heart. He 
would not omit prayer with his family, if he might. 
Would a son, who truly loved his father, be glad to neg- 
lect calling to visit him ? On the contrary, would he not 
call as often as he could, consistently with his other du- 
ties ; And would he not also be glad to take his family 
with him ? T never yet saw the man that felt the want 
of a Divine Command, to induce him to do any thing 
which he loved to do, unless he doubted about its lawful- 
ness. On the contrary, the authority of God, though 
given in a positive command, is often found insufficient 
to prevent men from doing what they love to do, even 
when they know that God has expressly forbidden it, 
with a sanction of the most tremendous penalty. — 
But, suppose Jesus Christ were now standing in your 
presence, and were to call your name, and ask you thus, 
" Was either of the reasons which you assigned to your 
fellow men, for neglecting Praying with your family, the 
true reason that influenced your conduct?" Remembering 
that he would, at once, detect you, if you equivocated in 
your answer, what would your reply be ? Would you 
answer in the affirmative ? I am very confident you 
would not. Would you say, " that you did not, in your 
heart, believe he required his disciples to pray with their 
families, and therefore, you did not think it a duty ac- 
ceptable to God ?" I am equally incredulous. I do not 
believe you would dare to say so. What then, would 



EVANGELICAL EXPERIENCE, &c. 121 

you reply to this question ? It must be the true reason, 
for you would not venture to assign a false one to him. 
And it would, I presume be this : " I was afraid I should 
" be ridiculed, and laughed at, by my neighbors. I dare 
" not encounter their sneers and scoffs — although I knew 
" it was my duty ; and I knew also, that God had said, 
" ' He would pour out His fury on the families that call- 
" ed not on his name' — families which lived without the 
" social worship of God ; and would put them on an 
" equal footing with the heathens, in this respect — yet I 
" was so much bound by the fear of man, that I omited it ; 
4( hoping that my weakness would be considered by 
" thee ; and that thou woulclest pardon me, and not exact 
" it at my hands." 

Whatever may have been the fact, in days of compar- 
ative ignorance of the duty which is enjoined in the word 
of God ', or in seasons of violent persecution, unto death ; 
it is not now a fact, that a Christian, who is a head of a 
family, can live without praying with his family, any 
more than that a real christian can continue to indulge 
in daily drinking spiritous intoxicating liquor, when such 
an effort is making by the church, and the clmstian com- 
munity, to extirpate drunkenness from our country. 
Neither the one or the other, is possible in this age of 
christian light, knowledge, and exertion. And if you 
are flattering yourself that you can, the great deceiver 
has gotten you into the situation, of all others, he could 



122 EVANGELICAL EXPERIENCE, &c. 

desire the most ; with the greatest certainty of your de- 
struction ; that you can live in the neglect of, what your 
conscience tells you is your duty, and still be a child of 
God ; one whom he will acknowledge, and receive into 
favor, in the Judgment. 

Reader, if you are living thus, and excusing your con- 
duct, you may settle the question at once, without read- 
ing any farther ; your hope is that of a hypocrite. " You 
are living without God in the world." You are still an 
alien from the commonwealth of Israel, and are a stran- 
ger to the covenant of promise." You may " have a 
form of Godliness," but you have not its "power." If 
you " have a name that you live" — that is all. " You 
are dead." And, in the Judgment, Christ will say to 
you, " I know you not. Depart." 



CHAP. X. 

INTEGRITY. 



This is sometimes called " Moral Honesty.'' There 
are few words, however, in common use, which are so 
imperfectly understood, by a very large portion of man- 
kind, as Integrity. Many restrict its application to fair, 
and upright dealing in pecuniary transactions. But this 
is only one, among many of its applications. Nay, a 
man may fulfill all his pecuniary contracts, and pay 
punctually, every just demand upon him, and yet not be 



EVANGELICAL EXPERIENCE, &c. 1'23 

a man of real integrity. This only proves, that so far, he 
acts honestly. It may yet prove that he is a knave. 
The Integrity of piety, is an indwelling principle, abiding 
continually in the heart of him, who possesses it. It is 
intimately connected with all of his transactions, with 
God, and his fellow creatures. It is a permanent prin- 
ciple. It does not influence him to-day and lie dormant 
to-morrow. It is a universal principle. It does not di- 
rect him to pay one man an honest debt, and suffer him 
at the same time to overreach another man, in a bargain. 
It is an ingenuous principle. The Heart is its dwelling 
place : thence it extends its supervision to guard the 
tongue and the hands, that they may not go contrary to 
its instructions, and betray its interest. Yet, it appears 
as though most people think that a man, who pays 
all his honest debts, is doubtless a man of integrity. 
Suppose then, that this honest man, becomes a seducer, 
and betrayer of female innocence, and virtue ; what then 
is his character ? Is he still a man of Integrity ? No, he 
never was, As a principle, integrity never found a place 
in his heart. And, if you ever see him, in failing cir- 
cumstances, you will probably see him defrauding his 
creditors, by secreting his property . 

Suppose he pays all his debts, as people say, honestly, 
and procures the money to do it with, at the gambling 
house. Is he a man of integrity ? As it respects the 
intercourse of men with each other, the integrity which 
is wanted, is summarily inculcated in the second clause 



124 EVANGELICAL EXPERIENCE, &c. 

of the great commandment, " Thou shalt love thy neigh- 
bor as thyself." In the gospel, it is comprehended in 
this short precept — " Whatsoever ye would, that men 
should do unto you, do ye the same unto them." As it 
regards our intercourse with God, the following precept, 
perhaps will be found, if correctly understood, summari- 
ly, to comprehend it. " Sanctify the Lord God of Hosts 
himself; and let him be your fear, and let him be your 
dread." 

Integrity, is a holy principle, predicated upon the 
moral law of God. It is fixed in the heart, and its ex- 
ercise is regulated by an enlightened conscience, which 
is correctly instructed in the spiritual demands of the 
moral law, by a judgment, that approves of what that 
law requires. It is excised in every transaction, which 
men perform. Such is christian integrity ; always the 
same. Like the character of its Glorious Author, " it 
changes not." It is dignified and disinterested in all its 
operations; its energies are uniform ; and its field of in- 
fluence, and operation is universal. 

We will now proceed to an illustration of these gener- 
al remarks, by giving them a practical application, to se- 
veral particular cases. 

1 . If a man makes a promise to another, and secretly in- 
tends not to fulfil it exactly in time, and manner, accord- 
ing to its tenor, and conditions ; he is a dishonest man. 
The moral character of the action is determined by the 
intention. That intention is, to deceive. And whether he 



EVANGELICAL EXPERIENCE, &c. \to 

effects it or not ; it is the same thing, in the sight of God. 
He would have done it, if he could. The purpose was 
in his heart ; and it was a dishonest purpose. If he did 
not accomplish his intention, he was not kept back from 
it, by any moral principle. He is destitute of integrity, 
so long as he justifies such conduct, and regulates him- 
self by such a principle. 

2. If in the silence, and darkness of midnight, a man 
contemplates making a bargain with another, with a de- 
sign to overreach him, and take an advantage of his ig- 
norance, or incapacity, so as to get his property, in such 
a way as he would disapprove of in another, when prac- 
ticed on himself ; whether he effects his purpose, or not, 
is die same thing, in the sight of God. He is a dishonest 
man. If he justifies such a way of dealing, and would 
practice it, whenever he could find opportunities, he is 
destitute of the principle of integrity. "As a man think- 
eth or purposeth in his heart, so is he." Let him ask 
himself, whether he would approve of another man, who 
should deal thus with him, or with one of his children ? 
His honest reply, will settle the point at once. 

3. If a man has negociated, and closed a contract, 
with his neighbor, which is to be fulfilled on a future 
day ; and afterwards discovers that it will prove dis- 
advantageous to himself; if he refuses to fulfil his en- 
gagement, for that reason ; and justifies himself because 
he cannot be compelled to fulfil it by law — that man is 
dishonest — he is a knave in his heart. If, because he 

k2 



126 EVANGELICAL EXPERIENCE, &c. 

can, he conducts in relation to his contract, in any way, 
that he would not approve of in the other party, in a 
change of circumstances, he is not a man of Integrity. 
His character may stand fair with men — he may have 
conducted uprightly, in many other instances — yet, if 
such is the principle of conduct which he justifies, and 
whenever he can, applies, surely he is not an honest man. 
4. If a man recommends an article, of his own, with 
a view to sell it, as being of a better quality, and more 
valuable, than he knows it to be, he is dishonest. 
Whether he sells it, and defrauds the purchaser, or not, 
his character is the same. He would do it if he could. 
It shows that he is ready to deal with others, according 
to that principle. Such is his disposition, and it is dis- 
honest. With the full knowledge of the fact, he gives a 
false representation of the thing. He states, as truth, 
that which he knows is false. When lying, and truth, 
change places, then such arts may be consistent with 
integrity ; and such conduct, with honest dealing. Now 
let us suppose that the purchaser, in. this case, by and 
by wishes to sell the same article, and its first owner also 
wishes to buy it. If he is not willing to give for it, what 
he received of the purchaser, he is not honest. You may 
say, perhaps, that this is straining the point of honesty, 
beyond measure ; and that such a kind of dealing is very 
common, even among professed christians. To this, I 
reply, that the man who practices thus, shows that he 
has done by his neighbor, as he is unwilling his neighbor 



EVANGELICAL EXPERIENCE, &.c. 127 

should do by him. It is certain, therefore, that I strain 
the point no higher than Our Lord has done. Until In- 
tegrity may operate altogether in favor of self — until it 
ceases to be a principle of equal justice to all mankind — 
such a kind of dealing can never receive the divine 
sanction ; it must, and it will, in the estimation of God, 
bear the stamp of dishonesty. The best that can be 
said of it, is that it is a way of cheating not quite so dis- 
reputable as some others. 

The fact, that many professors of religion deal upon 
this principle, if it be a fact, (and I greatly fear it is) 
proves nothing in favor of its being an honest principle, 
any more than the fact, that in Roman Catholic countries, 
many members of that church, approve of the Inquisi- 
tion, proves that that engine of tyranny, oppression, and 
blood, is an Holy institution — as it is denominated. It 
shows, indeed, the low state of moral feeling, and the 
limited knowledge of the bible, possessed by many pro- 
fessors of religion — it shows the little regard they pay 
to the authority of their acknowledged Sovereign, when 
it opposes their temporal interests ; and the miserably 
stupid condition, into which they have brought their con- 
sciences. It proves, pretty clearly, that, " whilst they 
have a name that they live, they are dead." 

If a man has one rule by which to sell, and another 
by which to buy : as for example, if a man who is wish- 
ing to purchase, claims the privilege of trying the arti- 
cle beforehand, and will not grant the same indulgence, 



128 EVANGELICAL EXPERIENCE, &c. 

if requested, when he is wishing to sell ; I cannot see 
how his conduct is consistent with strict integrity. It 
does not comport with the direction of Christ. And 
every rule of dealing, that will not endure to be com- 
pared with that perfect standard of integrity, it seems to 
me, is not strictly an honest rule. I have sometimes 
heard it said, " It may be said, he is a tolerably honest 
man." But I do not know of any " tolerable honesty," 
as distinguished from strict integrity of principle. If it is 
any where to be found, I suspect it must be among those 
men, who sell by one rule, and buy by another, agreea- 
bly to the case just stated. 

5. If a man owes an honest debt, which, through the 
forbearance or remisness of the creditor, or by any other 
means, has become " out-lawed," by having continued, 
without a settlement, beyond the term specified in the 
"statute of limitation ;" so that the creditor has now lost his 
legal right to enforce a collection ; and the debtor refuses 
to pay the debt, merely, because he cannot be compelled 
to pay it ; is he an honest man ? No ; he is a knave in 
heart, and a swindler in practice. A statute law cannot 
change the moral character of any transaction. It can 
no more, make that, which is right, wrong, than that 
which is wrong, right. If I owe a debt to my neighbor, 
I am always his debtor, until I have paid him all the debt. 
And, although the statute may place it in my power, to 
decline paying that debt, yet the statute can never make 
it honest, or right, in me to do so. 



EVANGELICAL EXPERIENCE, &c. 129 

If a mail finds any valuable property that another has 
lost, and secretes it ; or refuses to expose it, so that the 
owner may have opportunity for recovering it, he is not an 
honest man. It is true, he has the best right to the prop- 
erty, until the right owner appears, and shows his claim 
to it, provided he has taken due measures, to inform the 
owner where it is ; and if no owner ever appears, the 
property belongs to the finder, if he has taken such mea- 
sures. But if not, he is a knave, because he has not 
done that, in the case, which righteousness required ; that 
which, in a similar case, were he the looser, he icould 
justly have required, of another. 

Such conduct, by whomsoever practiced, will stand 
recorded, on the Book of Gods account, as a positive 
violation of the eighth command in the decalogue, as 
truly as those acts of grand larceny, for which the per- 
petrators are incarcerated in a penitentiary. 

Since this is a subject of immense importance to every 
one — 'since dishonesty of heart, or, which is the same 
thing, of principle, will shut all those out of heaven, who 
die with the guilt of it upon them ; and since there are 
so many temptations to practice it ; and so many ways 
in which it is practised, I will presume still farther to ex- 
tend these illustrations. 

All who have been admitted to the oath of Freemen, 
have sworn that they will obey the constitution and laws 
of the commonwealth. , Among these laws, is one, which 
makes " money on interest," taxable property. Sup* 



130 EVANGELICAL EXPERIENCE, &c. 

pose then, that a man who loans money, that it may ac- 
cumulate interest, instead of putting it out, in his own 
name, does it in the name of his son, or his friend ; and 
thus covers the transaction, to keep it away from a legal 
assessment. Is this honest ? How would he view such 
conduct, if perpetrated by an individual, towards him- 
self ? Yet, how many do this, who would indulge very 
unkind feelings, towards the person, who should question 
their integrity ! Perhaps they have not once thought of 
its being a dishonest manoeuver. Yet, I presume they 
would be reluctant to have it disclosed ; not merely from 
a dread of the penalty, of a fourfold assessment, but from 
a regard to their own reputation ? What can render 
that conduct honest, when an individual is one party to 
the transaction, and the public the other, which would 
be, confessedly dishonest, between two individuals ? I 
must confess, I am unable to see. I know not what can 
render cheating the public, less immoral in its character, 
or less dishonest, than cheating an individual. 

I will state but one case more, at present, to illustrate 
the character of integrity between man and man, and 
then consider it, as applicable to our transactions with our 
Maker. 

Suppose, on passing my neighbor's field, I discover 
my cattle in it ; and that they have injured his crop to a 
greater or less amount. No other person has seen them. 
I dismount, and immediately turn them out. If the cat- 
tle belonged to another man, it is highly probable that I 



EVANGELICAL EXPERIENCE, &c. 131 

should call, and inform the owner of the field of what I 
had done. In such a case, I should have no counter 
motive ; and it would be natural for me to do so. But, 
the cattle, which have done him the injury, are mine. I 
have found them there, and I am liable to be compell- 
ed to compensate him for the loss he has sustained, if 
it becomes known. If, however, I keep silence, he can- 
not discover whose cattle have done him the injury, and 
he alone must sustain it. Suppose, then, I hold my 
tongue. What is the moral character of my conduct in 
this instance ? Surely, the reader will not require me to 
answer. It is too obvious to need to be given. And yet, 
how many, in all probability, would conduct in the man- 
ner supposed, even towards a brother, in the church. 
But, what would honesty require in this case ? Exactly 
what I should wish my neighbor to do to me, in a change 
of circumstances. It would require me to go to him, and 
give him an exact account of the matter ; and then tell 
him, that I was both ready and willing, to make him a just 
recompense, for the injury he had sustained through my 
means. This would be honest. 

No one can be ignorant, that there is a class of Me- 
chanics, who will promise to do your work, by a given 
day, and assure you that you may depend on having it 
at the time specified ; who will, nevertheless, be almost 
sure to disappoint you. It is not my business to deter- 
mine whether this remark applies, more appropriately, 
to one kind of Mechanics than to another ; nor whether 



132 EVANGELICAL EXPERIENCE, Ac. 

it is more properly applicable to mechanics than to la- 
borers of any other class. My design is to let it apply 
wherever it may ; to examine the practices alluded to ; 
and enquire into their agreement with the principles of 
integrity. 

A young mechanic establishes himself in business, in 
a community where he is surrounded by several others 
of a similar occupation ; and where each is naturally a 
competitor with the rest, anxious to secure business to 
himself, and extend the circle of his customers. He is 
requested to do a job of work for a man, whose perma- 
nent patronage he would be glad to enjoy. His help is 
rather limited. The applicant is very urgent to have 
his work finished, by a certain time. The Mechanic's 
help, he knows, is inadequate to the undertaking. He 
cannot employ more, in season to do the work by the 
tHYi3 it is wanted ; yet, for the reason above mentioned, 
he is very unwilling to lose it. He expresses doubts, at 
first, whether it will be practicable ; and the customer 
being particular on that point, is about leaving him to ap- 
ply to one of his neighbor mechanics. To prevent this, 
he suddenly recollects himself, makes an apparent cal- 
culation, about his ability to accomplish it ; and comes 
out with an absolute promise, that he will have it done 
in season. " May I depend upon it ?" anxiously asks 
the employer — " may I be sure of it, by the set time, 
.*o that I shall not be disappointed ?" To this he re- 
ceives an unqualified affirmative answer. In the case I 



EVANGELICAL EXPERIENCE, &c. 133 

am supposing, the mechanic's main object is, to have the 
work left at his shop. He knows, at the moment of 
promising, that the strong probability is, he will not be 
able to fulfill his engagement. But he can begin the 
business ; and it will be no difficult thing to render some 
plausible excuse, for his failure. The work is begun ; 
and, of course, it will be finished, at his establishment, 
some time or other ; and his own object is effected. 
The employer is disappointed ; the mechanic pleads 
some fabricated excuse, on which he calculated, perhaps, 
when he engaged. " He is very sorry j" and is abundant 
in his regrets, for the disappointment, which he, by no 
means, intended, and which would not have been expe- 
rienced, had not something, very unexpected, taken place. 
All of this is untrue, except the regret ; and this is felt 
merely because he fears it may operate detrimentally 
to his own future interest. But, in sober truth, he did 
expect all this, when he promised, just as it has result- 
ed; and he has prepared 'his excuses, during the inter- 
val, knowing beforehand that he should need them. — 
His object was to secure the business. This he accom- 
plished. But did he preserve his Integrity? No: that 
he sacrificed when he laid his plan, at the outset ; and 
he has done it again and again, while he has been fab- 
ricating his excuses. Along with integrity, also, he has 
made shipwreck of Truth and a good conscience. 
Yet this man, thought habitually practicing in such a 



134 EVANGELICAL EXPERIENCE, &c. 

manner, has no idea that, in point of integrity of heart, 
and consequently of all moral principle, he ranks, in the 
estimation of God, on the same level with thieves and 
pick-pockets. Yet such is undoubtedly the fact. The 
man, whoever he may be, that makes promises in order 
to answer a sinister purpose, which he knows, or even 
fears within himself, he shall not fulfill, exactly in time and 
manner, according to the terms expressed or implied, is 
not an honest man. It is possible that, in other respects, 
his conduct may be moral, and even exemplary ; still, 
by pursuing such a course, he gives proof that his heart 
is destitute of the principle of Integrity, and, conse- 
quently, that he is not honest. A sufficiently powerful 
temptation may lead such a man, hereafter, to show a 
destitution of moral principle, such as neither he nor his 
acquaintances ever expected him to exhibit. 

And here I will make one remark, which is of uni- 
versal application, in relation to our secular business. — 
Let a person, in view of any contemplated pursuit or 
undertaking whatever, enter his closet, and there, on his 
knees, attempt to ask God to bless him with prosperity, 
and give success to his purpose. If he cannot do this, 
with a good conscience, he may feel assured, that his 
purpose has not the sanction of Integrity. However 
desirable it may be to him to accomplish his purpose — 
however good the thing itself may be — yet, if he cannot, 
with a good conscience, in the immediate presence of 
God, knowing what are the means and measures he de- 



EVANGELICAL EXPERIENCE, &c. 135 

signs to adopt for its accomplishment, bow down, and 
ask Him to bless and prosper him, in using them, he 
may depend upon it, that Integrity of principled not in 
his heart. It is not a principle so capable of accommo- 
dation, that it can be used in one instance, and laid aside 
in another. It is observed in all the conduct of the man 
who possesses it. And the man who does possess it, 
has also the spirit of Christ. It regulates all his con- 
duct, according to the laws of Christ. But if a man 
habitually deviates from its dictates — if the rule, which 
regulates him in buying, does not equally regulate him 
in selling, although he justifies his conduct by the max- 
ims of the world, or by the conduct of others, or in any 
other way, he is destitute of Integrity — he has not the 
spirit of Christ ; and, consequently, he is not His disci- 
ple, nor an adopted child of God. 

I will now consider the Integrity of a Christian, 
in his 

Covenanting with God. — It would seem that many 
professors, when they unite with a Church, consider 
their confession of faith, and their covenant with God, as 
being little more than a formal passport, an empty cere- 
mony, which they must pass through, in order to be ad- 
mitted into the Church. Their lives, at least to a great 
extent, indicate this, and hence it is, that they are so 
much reproached and ridiculed by the scoffing world. 
As the case is with them, " What do ye more than oth- 
ers ?" is a question, that they cannot easily answer. — 



136 EVANGELICAL EXPERIENCE, &c. 

But it would not be so, if they understood, and were 
properly mindful of, those vows and obligations, which 
they took upon themselves, in the solemn act of cove- 
nanting with God. In covenanting with God, what does 
a Christian engage to do ? He engages universally, to 
take the Scriptures as the rule of his obedience in life ; 
and, "by the grace of God assisting him," to live in con- 
formity to what they require. The grace of God is 
ever ready to assist professors, if they are willing to be 
assisted, in the performance of their duty. 

This engagement recognizes as binding, every pre- 
cept, injunction and prohibition, which is of a moral 
nature, and of general application, in the whole Law 
and Gospel — as they are explained, by the example of 
Christ, and his Apostles. It is the most solemn and im- 
portant transaction that a man ever performs. 

"Whether, therefore, ye eat, or drink, or whatsoever 
ye do, do all to the glory of God." This, truly, is a 
very comprehensive injunction. It is often repeated in 
the blessing, which christian professors ask over their 
ordinary meals. They have engaged to live according 
to this precept, and they thus repeatedly pray to be en- 
abled to do so. But yet, how generally do some pro- 
fessors of religion forget the true character of this com- 
mand ! If it is a fact that a professor lives horn day to 
day, without having this duty in his thoughts — or, if he 
only thinks of it in a transient manner, but just long 
enough to forget it — or , if he habitually neglects to 



EVANGELICAL EXPERIENCE, &c. 1ST 

search the Scriptures, and thus lives in ignorance of what 
the glory of God requires of him, is he honest towards 
God ? Is he sincere ? Did he make this covenant with 
integrity of heart? And if not, what is his charac- 
ter ? Let us try this, by applying the principle to a fa- 
miliar case. You enter into a written agreement with 
a man to labor for you. He engages to labor, with a 
single view to promote your interest ; and you engage 
to pay him for it. If he neglects your business, or 
takes no pains to learn what will promote your interest ; 
or if, instead of laboring for you, he devotes his time 
and exertions to promote his own interest, exclusively, 
how would you look upon him ? as a man of Integrity ? 
Would you not, ever after, consider him as unworthy 
to be trusted ? The reply need not be given. It is 
self-evident. As many professors live, is it at all strange 
that they do not know that they are adopted children of 
God ? In the Christian's covenant, he engages to dedi- 
cate himself, and all that he has, to the service and glo- 
ry of God. He glorifies God, when he cordially obeys 
His commandments. Now, suppose he is called on, in 
some emergency of the church, to give twenty dollars 
to some of its benevolent objects, and he has it, and can 
bestow it, even without denying himself any one comfort, 
if, instead of the sum needed, he gives two dollars, or 
live, or it may be, fifty cents ; is he honest in the fulfil- 
ment of his covenant engagements ? God has put it in 
l2 



138 EVANGELICAL EXPERIENCE, &<;. 

his power to do it all, and not injure himself, or his fami- 
ly. Peradvenaire, the call is in behalf of a distressed 
brother or sister, of his own church, with whom he has 
often communed, ana renewed his covenant at his Lord's 
table. Does he fulfill his engagements, in any sense ? 
It is in vain to pretend that he does. 

Suppose I have a friend, living a few miles distant, in 
an adjoining town, and I, or some of my family, have oc- 
casion, from time to time, to visit that town, and some- 
times need temporary accommodation there. My friend 
says to me, of his own accord, "Whenever you, or an) 
of your family, have occasion, make my house your 
home, as freely as if it were your own. I shall be 
pleased if you will do so." By and bye, my son visits 
that town, and calls on my friend, under circumstances 
to require food and lodging. My friend treats him with 
common civility ; inquires about his welfare ; and says 
he is glad to see him ; but offers him neither food nor 
lodging ; and, when he rises to depart, he does not in- 
vite him to stay and lodge with him — but civilly Lid^ 
him a " Good night." Now, if he had been honest and 
sincere in his invitations and professions, what would 
his conduct have been, in these circumstances, towards 
my son ? Would it have been such as it was ? How 
then, I ask, ought his professions to me to be esteemed ? 
The good sense of every person will give the answer. 
Men will, one and all, pronounce him a hollow-hearted 
hypocrite. What, then, must be thought of a wealthy 



EVANGELICAL EXPERIENCE, &c. 130 

professor of religion, when a poor brother or sister of the 
church comes to him, in- deep distress, and want — hav- 
ing suffered losses till he is destitute — if he says, " I 
am sorry for your losses, and sympathize with you, in 
your afflictions," but gives him little, according to his 
means ; or, perhaps, nothing but kind words — and suf- 
fers him to pass on ? His covenant with God requires 
him to do much more than this. This poor brother is one 
of God's children, whom his Heavenly Father has sent 
to his house to receive such accommodations as his 
exigencies require. God has furnished him with the ne- 
cessary means of relieving his destitute brother. Yet 
all his " love is in word and in tongue." His true 
character is described in the following passage : — 
" Whoso hath this world's goods, and seeth his brother 
have need, and shutteth up his bowels of compassion 
from him, how dwelleth the love of God in him ?" It is 
also described in this : " If a brother or sister be na- 
ked, and destitute of daily food, and one of you say un- 
to them, Depart in peace — be ye warmed and filled ; 
notwithstanding ye give them not those things which are 
needful for the body, what doth it profit ?" This case 
is put by the Holy Spirit, to prove the sincerity of your 
profession of faith. For it is immediately added — 
" Even so faith, if it have not works, is dead, being 
alone." In this place it may be well to ask, How much 
of the faith "of professed Christians, according to this 
rule, is " living faith ?" If a christian professor really 



140 EVANGELICAL EXPERIENCE, &c. 

loves God, he will show it in acts of beneficence and kind- 
ness towards the children of God, when they call on him . 
He will consider that God sends them, in His providence, 
that he may have opportunity to show his love to Him, by 
acts of kindness and charity to His children. This real 
Christians will love to do, in proportion to their means ; 
and one of the first emotions they will feel, on such an 
occasion, will be gratitude to God, for sending His needy 
children to them, rather than somewhere else — as they 
would feel towards a friend, whom they highly esteem- 
ed, for directing one of his children to call at their hous- 
es, instead of sending him to an inn, or to some other 
family. In principle, for aught that I can see, the two 
cases are similar. And, if they excite different emo- 
tions, there must be a radical cause for it. This cause 
is the subject of our inquiry ; and, when discovered, it 
will clearly exhibit the state of the heart, as respects its 
Integrity towards God. If a man loves God, he loves 
Him as He is " manifested in the flesh," in the example 
of the man Christ Jesus. If he loves Him, he loves His 
children, because they are His. He loves them as the 
disciples of Christ ; and he loves them as the children 
of his best friend ; and he will show that he loves them, 
by doing for them, so far as it is in his power, those 
things which he knows will be agreeable to their Heav- 
enly Father. If, then, he professes to love God, and 
treats his sons and daughters, when they call on him, 
with neglect, and coldness, what does it evince respect- 



EVANGELICAL EXPERIENCE, &c. 141 

ing his professed regard for him ? Here, reader, you 
may try your Integrity, in relation to your covenant with 
God. Make the examination with fidelity. Consider 
what your habitual conduct is, and what are your feel- 
ings, when such calls are made upon you. Do you 
readily think, in yourself, in a manner somewhat like 
this ? — " God has sent this person to me, to make a trial 
of my disposition ; to make proof of my sincerity. 1 
have publicly declared before men, that I love God. If 
I do, I shall love His children also. He has now sent 
to my doors one of His poor children,' in want of such 
things as I possess in abundance. This abundance God 
has given to me. He now calls upon me to give a part 
to this needy brother of mine, if I am what I have pro- 
fessed to be. He has told me, that " he that loveth 
God, will love his hrother also." I am now put to the 
proof." What, then, are your feelings ? Are you sor- 
ry for the call ? or are you thankful that God has given 
you the opportunity to show, and prove your love for him, 
by shewing kindness to his poor child ? Here, your 
love of the world, and of God, will stand opposed. If 
you love God, you will cheerfully meet the call, and 
perform your duty with pleasure. But if not, although 
you may be afraid to do nothing, and may do something, 
to save appearances, yet it will be but a litde, compared 
to his wants, or your ability. A feeling of regret will 
be perceived lurking in your heart, which will render 
the performance unpleasant to you. You will be sorry 



142 EVANGELICAL EXPERIENCE, &c. 

he did not call somewhere else ; and, very possibly, you 
may say to him, as he thanks you, and departs, " Now 
you see what I have given you, and you must not call 
again for some time. You must go to such, and such, 
and such families, before you come here again." If I 
had not witnessed this, in several instances, I could 
hardly have believed that professors of the religion of 
Christ could thus betray themselves. 

See, reader, whether, on such occasions, your feelings 
and conduct are of this character. If so, you may soon 
determine whose child you are. 

Perhaps it is unnecessary to say any thing more on 
this point. But, as professors of religion are, sometimes, 
competitors for political promotion ; and, as political in- 
tegrity, appears to hang much more loosely about men, 
than integrity in pecuniary transactions; and, as it is 
thought by many, not to be composed of precisely the 
same principles, I am unwilling to pass to the next 
chapter without devoting a page or two to the considera- 
tion of this virtue. 

In political strife, many men, who, in other situa- 
tions, sustain a fair character, for integrity, and upright- 
ness, conduct, as if they thought they were not strictly 
hound by the same rules of moral obligation, which they 
are governed by, in the common concerns of life. If 
ihey can impede, or prevent, the success of a competit- 
or ; or advance their own interest by insinuations, and 
surmises, which transcend the bounds of strict veracity. 



EVANGELICAL EXPERIENCE, &c. 143 

they seem many times, to resort to them without much 
compunction of conscience. But I know of no dispensa- 
tion, in favor of a lax morality, in political strife, by which 
a departure from perfect integrity can be excused. That 
which is morally wrong, cannot be politically right. If 
one man defrauds another of his property, by a cunning 
artifice, or by any manner of circumvention, all men 
unite in pronouncing him a dishonest man. But why is 
it not as truly dishonest, for one man to defraud another 
of his good name, or of any other possession, as of his pro- 
perty ? The dearest property that any man possesses, is his 
reputation ; and one cannot rob another, in any manner, 
that will effect him more injuriously, than by defama- 
tion. This can be, not only attempted, but effected, 
by means that will not expose the slanderer to the pen- 
alty of the civil law. There are many such cases, which 
the civil law cannot reach. But the Law of God, search- 
ing the purposes of the heart, and taking strict cognizance 
of them, can reach, yea, and does reach, and condemn 
every purpose of this kind, secret or avowed, successful 
or abortive ; and God will punish those who conceive 
such purposes, as persons, who are destitute of ^princi- 
ple of Integrity. Even the forming of such a design, 
indicates a false and dishonest heart, as truly, and as de- 
cisively, as prosecuting it to its result, after it has been 
formed. That seed only bears good fruit, which takes 
root in a "good and honest heart" It may be very 
safely affirmed ; indeed, I think it not difficult to prove, 



144 EVANGELICAL EXPERIENCE, &c. 

indisputably, that there never was a cunning, and in- 
triguing politician, who was strictly honest ; and, if such 
a man is not strictly honest, he is not possessed of integ- 
rity at all, in his heart. 

The principle of Integrity, may be viewed, as a foun- 
tain ; and all the purposes, and actions of men, as streams 
flowing from it. Each of the streams, therefore, has the 
same nature which the fountain possesses. Whether it 
be in Politics, or Commerce, or Religion, or in any de- 
partment of human conduct, of which duplicity or integ- 
rity are predicable, the moral state of the heart will give 
the true moral character to every action. Integrity and 
intrigue, abide not together, in the same heart. An art- 
ful Diplomatist, or Politician, who accomplishes his pur- 
pose by cunning and duplicity, however much he may 
be applauded by his partizans, his friends, and his coun- 
try ; and however highly he may be extolled by others, 
for his skill and ingenuity as a Statesman, will stand 
confounded and condemned, as a man of impure moral- 
ity, at that tribunal, where actions are approved and con- 
demned, according to their motives ; where light is never 
put for darkness ; and where good and evil are never 
confounded. 

It is an increasing fashion of this age, and most of all, 
in this nation, to pronounce any man of exalted talents 
and achievements in public life, especially if he has ren- 
dered some essential service to his country, a good man, 
when he has finished his course, and gone to his retri- 



EVANGELICAL EXPERIENCE, &c. 14ft 

feution. Unmingled felicity is awarded to him in the 
future world, by the popular breath of his partial coun- 
trymen, who never think of consulting that unaccommo- 
dating standard of moral character, according to which 
the eternal allotments of the great and the small will be 
alike determined. If a man has been popular in the 
government, and observed a decent external morality to- 
wards the public, whether he believes or denies Divine 
Revelation; whether he worships twenty gods or no 
god ; whether he is faithful to his marriage covenant, or 
incontinent — it seems to make but little difference, in the 
award of glories rendered him on his decease. By an ad- 
miring multitude, who take little pains to discriminate be- 
tween greatness and excellence,he is canonized, and exal- 
ted to an elevated seat, among prophets and apostles, in the 
kingdom of God. We seem to forget that what is high- 
ly esteemed among men, is often an abomination in the 
sight of God. There is too much reason to fear, that 
some " great men," who have been wafted upwards to 
the abodes of the truly good, by the breath of Eulogists, 
may, hereafter, be found unchangeably fixed in that re- 
gion, where the " rich man" urgently, but in vain, im- 
plored a small favor — small indeed, at the hand of the 
once despised Lazarus. So loose appear to be the pre- 
vailing sentiments of our countrymen, respecting what 
constitutes true Integrity and worth of character. But 
Eternity will effectually correct every error of human 
judgment. 



146 EVANGELICAL EXPERIENCE, &c. 

I have mentioned several particular cases, in which 
Integrity mil be manifested, if it exists in the heart, 
and is carried out in practice, in our intercourse with 
man, and with God. In some of these, the trial may- 
be thought to be severe, and too minutely discrimina- 
ting. If I do not mistake, however, in a case of such 
vital importance — where men are so liable to be deceiv- 
ed — and where they have so many temptations to judge 
too favorably of themselves — the trial should be as dis- 
criminating as possible. In a case of small importance, 
it would not be equally essential. But, where the salva- 
tion of the soul is depending, the line between right and 
wrong, truth and error, cannot be too clearly drawn. — 
Such is this case. If a man has not an abiding principle 
of Integrity in his heart, he may be sure that he has no 
one christian grace whatever ; and, consequently, that 
he is not a child of God, but an alien. The cases I have 
mentioned, are only given as specimens. A man who 
has the principle in his heart, will show it, habitually, in 
all his conduct. God requires " Truth in the inward 
parts. 11 



CHA F.X 

CHRISTIAN WATCHFULNESS. 



The spirit of Christ has taught him, who possesses it, 
that this is an important duty. It is a christian grace, 
which he will keep in exercise, with a vigor and con- 



EVANGELICAL EXPERIENCE, Sec. 147 

stancy, in proportion as he is influenced by that spirit. 
It is presumed, that but little need be said to prove that it 
is a duty to watch against Sin. A person, who is agita- 
ting the question respecting himself, which is the subject 
of this essay, will need no proof. He will feel it to be. 
his duty, and one of infinite importance, to his own eter- 
nal welfare. Still, I will advance sufficient. Every 
careful reader of the Gospel, will remember the direc- 
tion which our Saviour gave His disciples — "Watch 
and pray, lest ye enter into temptation ; and what I say 
unto you, I say unto all, watch." It is enjoined as a du- 
ty, in the parable of the ten virgins : also, in what Christ 
says, as an inference from the parable of the man ta- 
king a journey into a far country, when he delivered 
the talents to his servants ; and in what he said, " This 
know, if the good man of the house had known at what 
hour the thief would come, he would have watched, and 
not suffered his house to be broken open," he. If eve- 
ry professed believer of the Gospel was as faithful in 
performing the duty, as he is convinced that it is a duty, 
enjoined by the Lord Jesus Christ, there would be a 
much more prevailing upright walk among Christians, 
than is now seen in the world. 

The reasons for performing this duty are almost 
countless. And the motives, which urge Christians to 
fidelity in its discharge, are more weighty and important 
than can be easily expressed. Among them I will 
name a (qw. 



148 EVANGELICAL EXPERIENCE, tee. 

The Christian is liable to be assailed by temptations, 
to commit sin. through all his senses. His imagination 
is an avenue, by which temptation is ever ready to en- 
ter ; and does often enter, even before he is aware of his 
danger. His passions and appetites are all in readiness 
for the attack ; and are predisposed to yield, withovt 
resistance. His heart is deceitful, and prone to sin. — 
He has some one easily besetting sin, or more, against 
which he needs a constant and strong guard. He is 
surrounded by temptations on every side. The great 
adversary of his peace, his soul, and his salvation, is 
ever changing forms of allurement. Sinners, his com- 
panions, are continually enticing him to " walk in the 
path of the wicked, and to go in the way with evil men." 
In short, the fact, which every real Christian knows, in 
his own daily experience, that thehfe of a child of God, 
from the time of his being " born of the spirit," is a con- 
stant, incessant, perpetual warfare, of the principle of 
holiness, " striving against sin ;" and the consequences 
incurred by his suffering a defeat in this contest, fur- 
nish reasons sufficient, were there no others. But those 
consequences furnish the powerful motives referred to ; 
and urge to fidelity and constancy, in performing the 
duty of watching against sin, upon every christian pro- 
fessor. Some of the most important of these, only, 
will be mentioned. But these will be sufficient for my 
present object. 

The first is — He feels that, by yielding to temptation, 



EVANGELICAL EXPERIENCE, &c. 149 

and committing sin, he will dishonor and offend God. 
Before he was " born again," he had no right know- 
ledge of either God or sin. As an holy being, he nei- 
ther knew, loved or cared for God's honor or pleasure. 
The most that he desired, respecting God, was to es- 
cape His anger, by some means or other, after death. 
As to any regard for His honor and glory — any true 
desire to enjoy His presence and favor ; or any wish to 
please Him, in this life, by obeying His law — it was all 
out of his thoughts — totally disregarded. Consequent- 
ly, he had no right knowledge of sin. Sin, in his esti- 
mation, was confined to a very small circle of actions ; 
consisting of but a. few open immoralities — offences against 
common decency, and invasions of the rights of others ; 
but rarely, if ever, as affecting God, or His government. 
As he had been guilty of but few of these — and as 
he had done many good things ; since God was very 
merciful, he trusted that his sins would be treated with 
favor; and would be easily pardoned. But since he 
was regenerated by the Holy Spirit, all this error, (as 
he now sees it was) has been, in some degree, correct- 
ed. His existing views of God, as an infinitely holy and 
pure being, cause him to have some correct knowledge 
of sin, as offensive, yea, utterly odious to God ; and in- 
finitely provoking and dishonorable to Him. And, 
since by regeneration, he has begun to desire and to 
value the favor of God, a fear of provoking and dishon- 
m2 



150 EVANGELICAL EXPERIENCE, &tc. 

oring Him, becomes a strong motive to watch againsf 
sin. 

Another motive is — That, by sinning, he brings dis- 
honor on Christ, and reproach on His religion. He 
has learned to realize the importance of his own salva- 
tion, and also to desire that of others; both because 
Christ will be glorified by it, and they will be saved 
from infinite suffering, and be rendered infinitely happy, 
by embracing the religion of Christ. But by sinning, pro- 
fessors tend to prejudice others against religion — turn 
them more obstinately against Christ ; and promote, so 
far, their endless destruction. 

Another motive is — By sinning, he grieves the hearts 
of Christians, and gives their enemies (sinners) cause 
for exulting — for scoffing at religion ; at religious peo- 
ple ; and at the Church generally. He knows that thus 
he grieves his best friends. 

Another motive to watch against sin is — That, by 
sinning, he loses the pleasures of a good conscience ; 
brings guilt on his own soul ; incurs the displeasure of 
God j causes the Spirit to withdraw His consolations 
from him ; involves himself in darkness ; then he fears 
to approach God by prayer — in short, he blots out his 
hope, as to present evidences ; destroys all his religious 
comfort ; and throws himself into the power of his 
greatest, most malignant and subtle enemy. To any 
Christian, who has once had this bitter experience, of 
yielding to temptation, and sinful backsliding, and knows 



EVANGELICAL EXPERIENCE, &c. 151 

his sufferings, contrasted by his preceding consolations ; 
and when to those are added the accusations of an 
awakened conscience ; the reality of his guilt and dan- 
ger ; " the wrath of God" renewedly " revealed against 
him ;" and " the terrors of the Lord assailing him, 
strengthened and aggravated by his ingratitude and in- 
creased guilt ; this becomes a powerful motive to watch 
against sin ; especially, after, by deep repentance, he is 
pardoned, and restored to a good conscience and a good 
hope. The infinite goodness, and compassion of God, 
manifested in granting him renewed repentance, forgive- 
ness, peace of. conscience, and comfort, and a new hope, 
furnish him no inducement " to continue in sin, that 
grace may, still more, abound." But on the contrary, 
these very considerations, when presented to his mind, 
though they are realized by him, cause his grief to in- 
crease, and his tears to flow afresh. The very thought, 
that he has thus abused such goodness and compassion, 
embitters his sorrow, and deepens his grief, by shewing 
him the blackness of his ingratitude. Thus convinced 
of his own weakness and of his constant need of divine 
aid, the conviction will bring him oftener on his knees, 
and make him more earnest, and urgent, in prayer, for 
strength to resist temptation ; that he may be led away 
from, and delivered out of it, during the rest of his life. 
It will induce him to avoid those scenes, to withdraw 
from those places, and shim that society, which will ex- 
pose him to fall into sin. He will feel the importanc* 



15-2 EVANGELICAL EXPERIENCE, <kc. 

and value, of that petition, " Lead us not into tesnpta- 
tation ; but deliver us from evil." Feeling the truth of 
that inspired proverb, " He that trusteth to his own heart 
is a fool," he will set a constant watch on that deceitful, 
and treacherous, enemy to his peace and salvation. To 
all this, the Spirit of Christ will influence him. Yea, 
more. It will make him watchful over his tongue. Know- 
ing the unruliness of that little member — how prone he 
is to indulge it, in speaking evil of others ; especially, if 
they have injured him — how prone men are, to " take 
up an evil report against their neighbor ;" to go up and 
down, as tale-bearers, among the people ;" he will strive 
to watch his tongue, a^d " hold his mouth as with a bri- 
dle," lest he, too, speak evil of others ; and thus sin a- 
gainst God. 

The grace of Christian Watchfulness against sin, which 
is imbibed, in a greater or less degree, by every one, who 
has the spirit of Christ, will render him cautious about 
exposing himself to be ensnared, when he is about to 
visit places of public resort, for business, or for any other 
purpose. It may be useful to mention a few such occa- 
sions, and but few ; since these will easily indicate many 
others. Elections; public Trainings, and Reviews; 
Celebrations of Independence ; and such others, as call 
together a concourse of people of a mixed character. — 
Now, if a Christian contemplates attending such scenes, 
and exhibitions, he may, and if faithful, will, consider 
before hand, that he will, probably, be exposed to com- 



EVANGELICAL EXPERIENCE, &c. 153 

mit sin f and that in the presence of such as will not be 
sorry to see it ; and that he will thus, bring guilt on his 
own soul ; and dishonor, on his Saviour, and his reli- 
gion. If he has a spirit of watchfulness in exercise, his 
first step will be to pray for divine help, to keep him 
watchful whle on the spot ; and to preserve him from 
falling. He will not, unnecessarily, or rashly, go to such 
places. Aid if he does go, he will be careful about the 
associates ae mingles with. He will, some times at 
least, thinl, " How would Christ conduct if he were 
now preseit ?" " and how should I conduct, if I now 
saw him fere, bodily ?" He will watch against tempting 
others, tc take licence to sin, from his example. And 
the thicke-, and the more urgent, the temptations gather, 
and preseit themselves, the more vigilant will he be- 
come, anc the more anxious to have the time arrive, 
when he may take his departure, and retire to a place 
of greater stfety. 

This, reader, is a plain case ; one with which you 
probably, ar« familiar. How do you generally conduct 
in reference to it ? What are your leading thoughts, 
feelings, anc reflections, on such occasions? The 
Spirit of Chist, having made you conscious, in some 
measure, of four own weakness, will influence you to be 
watchful agiinst going, unnecessarily, into danger — and, 
while there, to lift up your heart in prayer to God, to 
guard, and preserve you, from falling into temptation ; 
and this, fcr such reasons as I have just mentioned. — 5 



154 EVANGELICAL EXPERIENCE, &e. 

Here, again, you may try yourself. Remember the en- 
quiry is not, whether you have done it in a single in- 
stance; or in two, or three, instances — but what is your 
general practice, on such occasions ? 



CHAP. XII. . J 

LOVE FOR THE BRETHREN. 

1 mention this as a Grace of the Christian, dstinct from 
benevolence, which has already been considered ; be- 
cause it is a distinct affection, and is so considered in the 
bible ; although it has somewhat in common vith it. — 
This is that love, which our Lord spake of, whai he said, 
"Anew commandment, I give unto you. Thatje love one 
another." It is generally, called " a love of omplacen- 
cy ;" that which one christian is required to fee, and man- 
ifest, for another, as a christian ; and becaus< he belongs 
to Christ. There is not a duty enjoined 01 christians, 
more frequently, more solemnly, and more explicitly re- 
quired, in the New Testament, than this. Our Lord, on 
the occasion referred to, in the last quotaion, adds — 
" Even as I have loved you, that ye love oie another." 
Here, he refers them directly, to his own example. 

The love that any person feels for any olject, he al- 
ways manifests, in some way or other. This, j think, will 
not be questioned. A husband loves his wife ; and he 
always shows it in his conduct. A lover loves his mis- 



EVANGELICAL EXPERIENCE, &c. 153 

tress, whom he intends to marry. What is his conduct ? 
Does he not seek for every possible opportunity to make 
her sensible of it, by his affectionate treatment of her ? 
A man loves his friend. Does he shew this by inatten- 
tion, and neglect— or by a formal, cold, distant deport- 
ment, when he comes into his presence ? It is sufficient 
only, to state the enquiry. Every person who has ever 
loved another ; — yea, who is not a misanthrope, knows 
to what conduct love prompts towards the object belov- 
ed. Now, we have only to designate the object, which 
we are required to thus love, and think of him ; and our 
feelings will immediately inform us, what is our true 
character in this particular. Does a man ever think of 
an absent friend, without having his affection excited, 
with a corresponding wish that he could see him, and 
with him reciprocate an interchange of affectionate ex- 
pressions, and kind offices ? This is the language, the 
very life, of love ; and, whenever it exists, it does as nat- 
urally, and necessarily, tend to, and produce, such re- 
sults, as an affection for a child, induces a parent to seek 
its welfare. " By this shall all men know that ye are 
my disciples, if ye have love one for another," is the dec- 
laration of Our Blessed Lord. He did not contemplate, 
when he said thus, that his disciples would be at a loss, 
themselves, to know whether they were, or were not his 
disciples. The fact is taken for granted, that they would 
be assured, themselves, by this feeling ; and he declarea 
that, in the manifestation of the love, which they felt for 



156 EVANGELICAL EXPERIENCE, &e. 

their brethren, all men should see and know, that they 
were his disciples. You live in the midst of a society, 
composed, promiscuously, of christian professors, and 
those who make no pretension to religion. How do you 
habitually feel respecting them ? Do you realize any 
difference ? Suppose your own beloved brothers, and 
sisters, thus settled around you, in a society of oth- 
ers who are not your kindred. How do you feel, when 
you think of them, compared with the latter ? This will 
prove you. Though benevolence, which you possess, if 
you are a christian, will cause you to (eel kindly towards 
all, and induce you to desire their happiness ; yet it will 
not cause you to feel, as your love for your brothers, 
and sisters, and their families, will, to feel towards them. 
And this you will evince, by your conduct, habitually. — 
Are there not some of your christian brethren and sisters, 
living at a short distance, (have they not so lived for years,) 
with whom you meet in the house of that God, whom 
you both call your Father ; and occasionally, sit with you, 
at the table of Him, whom you both call your Lord and 
Saviour, whom you scarcely know by name, or by sight? 
To whom you have rarely, or perhaps, never, spoken ? 
and who, if they, or their families, were sick, or in dis- 
tress, you would hardly know it, unless announced from 
the pulpit, by a public request for prayers in their behalf? 
Suppose they casually call at your house ; does your 
heart meet them with any peculiar pleasure, although 
you know the relation which they bear ? Perhaps you 



EVANGELICAL EXPERIENCE, &c. 157 

will reply, " 1 am not acquainted with them. I do not 
know their characters, whether they deserve my pecu- 
liar affection, and esteem." I ask, then, how it comes 
to pass, that you do not know them, and understand what 
is their character ? Would you not have visited your 
own brother, or sister, within the same distance, during 
the time ? Perhaps you may reply, " they are poor, and 
do not associate with the circle of my friends and acquain- 
tances." You may feel it, if a regard for consistency 
prevents your speaking thus. But the fact that they are 
poor, presents a peculiar reason why you should have 
become acquainted with them, and learned their charac- 
ter. " The spirit of Christ," if you had it, would have in- 
fluenced you to this very thing ; because it did so in- 
fluence him. It was the very object that induced him 
to leave heaven, and come to this world. It was hispon- 
stant employment, while in this world. It is that which 
he enjoins as an unceasing duty, on all his disciples ; it 
is what they, who really love him, will do ; and it is that, 
by doing which, they will have evidence themselves, and 
will make others to know, that they are his disciples. — 
" Hereby do we know, that we have passed from death 
to life, because we love the brethren." "By this shall 
all men know that ye are my disciples, if ye have love, 
one for another." Why do you doubt whether you love 
the brethren, in this special manner ? Do husbands and 
wives fioubt, whether they love each other ? Do broth- 

N 



158 EVANGELICAL EXPERIENCE, <fec. 

ers and sisters doubt whether they love each other ? The 
affection in all these instances, is a special one ; distinct 
from benevolence. They know it, because they feel it ; 
and it always shows its existence, by their treatment of 
each other. They know it by feeling ; and others know 
it by their conduct. Why do not professing christians 
know that they are christians ? Why are they continual- 
ly doubting about it 9 The answer, (and distressing in- 
deed, it is,) forces itself upon us — It is because they do 
not love the brethren — because they have not love one 
for another ; and therefore, they do not show it to oth- 
ers, by performing these works which love always pro- 
duces, for the objects of their love. Love, which you 
are not sensible of feeling, and which you do not shew 
by habitual kindness to the persons loved, when you have 
opportunity to do so, does not exist. It is not. 

Since the duty of exercising christian complacency, 
is one in which professing christians are, it is to feared, 
more delinquent, unfaithful, and faulty, than any other, 
that is specially enjoined, I will proceed still farther, in 
my remarks upon it. 

Many persons, after they have publicly professed their 
faith in Christ, and united with a local church, if we may 
judge by their conduct, appear to feel, as though their 
whole work was done; as if their business, as christians, 
was accomplished. They can now, go forth, mingle 
with the world, and attend to their own concerns ; and 
feel, and know, and exhibit, no difference, in their ordi- 



EVANGELICAL EXPERIENCE, &e. 169 

nary affections, between the world at large, and their 
professed brethren. How does this correspond with 
their christian profession ? They profess to believe that 
they have been regenerated — " born of the spirit of God" 
— that, by this new birth, they were partakers of the 
spirit of Christ ; which is love — and especially, love for 
him, and for his disciples ; because they themselves, do 
love him. They profess to feel a special love for them, 
on the principle of relationship ; they being their breth- 
ren ; children of their own " Father in heaven." This 
is the love of complacency. All who are real christians, 
do feel this special love, in some degree, for their breth- 
ren ; and they cannot feel it, without knowing it them- 
selves j and, in particular circumstances, in which their 
brethren may be placed, this love will become active, and 
be manifested in the conduct of all who feel it. Thus 
it will appear to the observation of others. I have said 
that he who feels this affection, knows it. Does any 
one question this assertion ? Let him remember, that 
love, for any object, is not a sleeping, inactive, dead af- 
fection. Whoever loves another, knows, whenever he 
thinks of him, that his love always attends the thought, 
and goes forth from his heart, towards the person he 
loves. This position is confirmed by every christian's 
experience ; and the word of God amply sustains it. — 
The Apostle Paul says, " But as touching brotherly love 
ye need not that I write unto you ; for ye yourselves, are 
taught of God, to love one another." St. Peter says. 



160 EVANGELICAL EXPERIENCE, fee. 

" love the brotherhood." " This is the message, that 
ye love one another," saith John. 

Again he says, " He that loveth his brother abideth in 
the light." " This is the message that ye have heard 
from the beginning. That we should love one another. 
Beloved, let us loveone another, for love is of God ; and 
every one that loveth is born of God, and knoweth 
God." To show that this is a peculiar affection, (that 
is, brotherly love,) I wall quote one more passage, 
where it is proved by the contrary. " He that hateth 
his brother is a murderer." I might multiply quotations 
abundantly, to prove that the word of God establishes the 
position, that this special love of the brethren, is an ex- 
ercise of the spirit of Christ ; and that it is both felt, and 
manifested, by all true christans, for their professed 
brethren. But these are sufficient ; and no real chris- 
tian will deny it. Does he not feel a different affection 
for the child of his own father, from what he does, for 
the child of another man ? And, is he not conscious of 
the fact ? Does he not know that it is so ? And why does 
he know it ? The answer, and the only answer, is be- 
came he feels it. If the affection exists, does a differ- 
ence in the person, for whom it is felt, make any differ- 
ence in the evidence of its existence ? If 1 love my 
friend, am I not as sure that I love him, as I am that 1 
love the child of my own parents ? If not, I ask why ? 
And is it not the same precisely, if I love my christian 
brother ? If I do not know that I love him, is not the 



EVANGELICAL EXPERIENCE, &c. 161 

fact proved to a demonstration, that I do not love him ? 
Since then, it is the declaration of God, and since that 
declaration is confirmed by the experience of every real 
christian — and that, habitually ; is it not proof absolute, 
that professors of religion, who are in doubt whether they 
feel this brotherly love, for others, have it not? And does 
not this prove, that " they have not the spirit of Christ ; 
and, consequently, are none of his ?" I will now state 
the case differently ; for it is of two much importance 
to this enquiry, to be passed over slightly. I wish I 
could make every professor feel its importance, as he 
ought to feel it. 

I have an highly valued friend, residing in the western 
part of New York, or in any other remote settlement. 
I live in Connecticut. That friend has conferred many, 
and great favors on me. He has a family of children ; 
and one of them, though personally a stranger to me, 
comes into my neighborhood. I hear of it, and am in- 
formed where he lodges. Feeling towards my friend, 
as I do, what conduct will that affection for him naturally 
induce me to pursue, in relation to his child 9 Will it not 
impel me to go,at once, and find his child, invite him to my 
house, and there to entertain him with all the kindness, and 
hospitality, in my power ? And shall I not do this for his fa- 
ther's sake, and because he is his child — the child of my 
much valued friend, who has conferred so many kind- 
nesses upon me ? If I do not do thus ; or, if pretending 
to do it, I do it grudgingly ; regretting that I am requir- 
n2 



162 EVANGELICAL EXPERIENCE, fee. 

ed to do it ; will it not be evident that I do not love my 
distant friend, as I profess to love him ? Thai I do not feel 
the obligations, which 1 pretend to feel, and, in fact, that 
I am none other than a vile hypocrite ? 

Now, Reader, make the case your own. View the 
Lord Jesus Christ, as this absent friend. To him you 
are under every conceivable obligation. Then consider 
professing christians, as his children ; members of his 
family. Though strangers to you, personally, yet they 
casually come into your neighborhood, and you know 
the fact, and also, where they lodge. Look at your 
conduct, and that will tell you what is the state of your 
heart, relative to Christ himself. 

Suppose you have relatives, whom you never saw. — 
Suppose these come from a distance, into your vicinity, 
and you have been informed that they have arrived. In 
this case, knowing the fact, that they are your own rela- 
tives ; what will it induce you to do, respecting them ? 
It is sufficient to state the case. If you were under cir- 
cumstances, such as would enable you to entertain, and 
accommodate them, conveniently ; if you did not go to 
them; introduce yourself; become acquainted with 
them ; enquire after their welfare ; invite them to your 
dwelling, and bid them welcome to your best hospitali- 
ty ; every body would say, and say truly, that you valued 
the expense, more than your relatives — and, at all 
events, that your esteem, and affection for them,were very 
small indeed, and extremely cold ; so much so, that they 



EVANGELICAL EXPERIENCE, &c. 163 

would doubt whether they existed. Again, I ask, what 
relative, in this world, is so near, and should be so dear 
to you, in one respect, as your christian brethren ? And 
how are they, in truth, according to your existing feelings, 
towards them ? What your feelings are, will be evinced, 
by your treatment of them. What is that treatment ? In 
their sickness, (which it is supposed you know,) do you 
do any more than enquire, from time to time, as you oc- 
casionally see those, who you think can inform you, " how 
they do ?" And do you not do thus respecting any, 
and every other person ? If, in addition to being sick, 
they are poor, and need pecuniary aid, for their comfort, 
do you go nigh them and proffer, and contribute, that aid, 
as God has enabled you ? Or do you excuse yourself, 
and stay away ; lest you may be required to contribute ? 
Brothely love has no connection — no fellowship, with 
the conduct implied in the last enquiry. And yet, how 
common, I had almost said, how universal, is it among 
professing christians. But, " thanks be to God," it is 
not literally, universal; although it is so general, so near- 
ly universal, that those professors of religion, who act in 
real consistency with their christian profession, appear to 
many, to be singular, and unnecessarily solicitous about 
their poor neighbors. 

I do not say that all professing christians, who thus 
neglect their christian brethren, are hypocrites. I sin- 
cerely hope that it is otherwise with very many of them. 
But I do assert, without fear of contradiction, two things, 



164 EVANGELICAL EXPERIENCE, &c 

respecting them all. First, that their love for their 
brethren is very faint, and cold — and inconsistent with 
what they profess — and, Secondly, that, feeling, and con- 
ducting thus, they are not in a condition to find any com- 
forting evidence, that they are the children of God. — 
They neither obey the commandments of Christ, nor 
imitate his example. 



CHAP. XIII. 

CHRISTIAN CONVERSATION. 

In this particular, I do not intend to speak of the whole 
of a christian's intercourse with his fellow men. Such 
is, I well know, sometimes, the comprehensive import 
of the term conversation, in the word of God. But I 
will now speak of it, in the common restricted meaning 
of the term, which is in constant use among men; as it 
is usually understood, to mean verbal communication 
with our fellow-creatures, in our ordinary intercourse 
with them. 

The tongue, though a small, is an unruly member ; 
and, as it is under the prime-moving influence of the 
heart, which is both deceitful, and desperately wicked, 
it requires to be curbed, watched, and held in with a 
strong bridle, lest it " set on fire the course of nature." 
"Out of the abundance of the heart, the mouth speaketh," 
and the conversation of every man, will be characterized, 



EVANGELICAL EXPERIENCE, &c. 165 

generally, according to the feeling, or predominating dis- 
position, of his heart. The natural disposition of man, is 
unholy — consequently, he will take no pleasure in holy 
conversation ; and the more holy and spiritual it is, the 
more undesirable will it be to him. His conversation 
will not partake of it, at all, because the fountain, from 
which it proceeds, is unholy ; and the stream will possess 
the same nature with its fountain. And the heart of the 
christian, " being sanctified but in part," will be but too 
prone to manifest its impure remains, in his conversation 
among men. But my purpose is to show to what kind 
of conversation, generally, the spirit of Christ, which is 
possessed by every christian, will naturally influence, or 
prompt, him to observe, in a variety of situations in which 
he may be placed, in his progress through life. The in- 
junction of Christ, as indicated by the Holy Ghost, and 
recorded by the Apostle Paul, is brief; but it summari- 
ly comprehends the whole of that conduct, which the 
spirit of Christ will influence the living, watchful, and 
conscientious christian, to practice, and make manifest, 
in all the variety of his intercourse, both with the world 
of sinners, and also, with christians. 

The rule is " Let your conversation be as it becometh 
the gospel of Christ." 

First, then, How does, or will, the conversation of a 
christian, " become the gospel of Christ," among thought- 
less, and impenitent sinners ? Not by profaneness, coarse 
vulgarity, obscenity, levity, double entendre, or evil 



166 EVANGELICAL EXPERIENCE, <fcc. 

speaking, of any kind. For all this will bring reproach 
on the religion he professes ; and openly dishonor his 
Lord and Saviour. All this, therefore, he will habitual- 
ly avoid. And, that he may not be betrayed into it, 
he will as much as may be, shun those places, scenes, and 
occasions, where he might be in danger of yielding to 
the many temptations, which are constantly, and thickly, 
placed in ambush around him ; to cause him to be taken 
by surprise, and, to fall under their power. If he is re- 
lating the conversation of others, in which impiety or 
profane words are to be repeated, to give the narrative 
literally ; he will not, for the sake of exciting merriment 
and laughter, in his audience, repeat the impious or pro- 
fane language ; and excuse himself by saying, " I am 
only repeating what was spoken by another." O, how 
often is this done by professing christians ! Is such con- 
versation any where authorised by the precept, or the 
example of Christ himself? Then, surely, such con- 
versation does not become the gospel of Christ. It is 
directly opposed to it ; and dishonorable to both. 

Again. He will not quote, and repeat the scriptures', 
for the purpose of giving eclat to a jest ; or to heighten 
the effect of a pun, or a repartee. He will remember, 
that " the third commandment requires an holy and re- 
verend use of God's name, titles, attributes, ordinances, 
word, and works" — and that, " It forbids all profaning, 
or abusing of any thing, whereby God maketh himself 
known." His conversation, if it is not even spiritual. 



EVANGELICAL EXPERIENCE^ Sec. 167 

and heavenly, will be serious and sober ; though, at the 
same time, it will be cheerful. 

Enough, I trust, has been said in these few remarks, to 
indicate what it will be in numerous other particular cases, 
when it is influenced by the spirit of Christ. The chris- 
tian will look to the gospel, for both the precepts, and the 
example of Christ ; and as these both uniformly, and 
without one exception, became the gospel, so they will 
form his standing rule, by which he will habitually reg- 
ulate his conversation, when in the presence of sinners. 

Secondly. What will it be in the society of professing 
christians, in order that it may be, as it becometh the gos- 
pel of Christ ? Here the christian is supposed to be with 
his own brothers, and sisters ; members of the same fami- 
ly ; all of whom, if they are not mere professors, have, 
and are supposed to feel, a common interest in the wel- 
fare of the whole household ; a deep and mutual con- 
cern for its prosperity. And, feeling thus, what will they 
naturally converse about ? 

To answer this enquiry, let me suppose a case, which 
has often occurred in our country. Suppose a number 
of families are about to remove from their present resi- 
dence to a distant settlement, where they calculate to 
reside the remainder of their lives. They have never 
been to the place ; but they have read an account of it, 
which is furnished by one who has been there. They 
have heard of others who have gone there, and have 
been personally acquainted with some of them. They 



168 EVANGELICAL EXPERIENCE. &c. 

have heard and read much about the road ; its difficul- 
ties ; its dangers, and its accommodations. They know 
not precisely, when they are to set out on their journey ; 
but they are convinced of one important fact ; that thev 
will be called for, to go soon, by one who has been there, 
who has engaged to come, and accompany them, to guide 
them in the right way, so that they shall not take the 
wrong path, and get lost. They know that his presence 
with them on their journey, is indispensable for their 
protection, and safety. He has informed them, that he 
will call for them, but, could not inform them of the par- 
ticular day w r hen — but to guard them against all danger 
of not being prepared, he has told them, that they must 
be in constant readiness — because he can admit of no 
delay, when he calls for them ; and, that they must then 
leave their present dwelling, whether they are ready or 
not, because the place where they now live, is not theirs 
— it has passed into the possession of another, and they 
cannot possibly remain there any longer. He also, as- 
sures them, that, if they are ready to go, when he calls, 
he will conduct them safely, to a much better home, 
which is already prepared for them, if they have every- 
thing in readiness to depart w T hen he calls for them. — 
That they may be sure to be wholly prepared, he also, 
has informed them, that they will fail of the settlement, 
if they are not thus ready ; and in that case they will be 
hopelessly lost in a vast wilderness. This, then, is the 
situation of these neighbors; these friends ; who are ex- 



EVANGELICAL EXPERIENCE, <fec. 16» 

pectkig to emigrate shortly to their new settlement. — 
They are only waiting to be called for, by their Pro- 
tector and Guide. 

Now, I ask, what will naturally be the leading subject 
of their thoughts, their conversation, and then - enquiries, 
whenever they meet each other ? (And will they not 
often meet together.) Will it not be, their contempla- 
ted Removal ? Will they not, mutually, enquire of each 
other, as to their respective readiness to go, when their 
guide calls for them ? Will they not converse about the 
nature of their contemplated new settlement ? Its in- 
habitants ? what kind of neighbors they are to have ? 
what is the kind of society that lives there ? Will they 
not, naturally, enquire of each other, whether they have 
any new intelligence, relating to the country ? whether 
they have heard of any others who are preparing to 
move, and settle there ? and, if so, what sort of charac- 
ters they are ? Will they not enquire of one another, 
what is the kind of government in the place ? what are 
the employments, the amusements, and, in general, the 
customs of the inhabitants? Will not the subject of their 
own removal, in some particular or other, be introduced 
by them, whenever they meet each other, in their ordi- 
nary employments of making preparation ; and, more 
especially, in their neighborly, social and friendly visits ? 
Suppose then, that they all met a day or two ago, and 
spent a whole evening together, and not one word about 
o 



170 EVANGELICAL EXPERIENCE, &c 

their removal was mentioned — not one enquiry was 
made about their preparation — nor was the subject even 
once alluded to. On reflection, would they not think it 
very strange ? But suppose they met often, and the 
subject was rarely, if ever mentioned ; and not one 
question asked about their own individual preparation 
for the journey. Reader, what would be the conclu- 
sion, that would force itself on the mind of any and every- 
one, on learning these facts ? Would it not be, that 
those neighbors, who had given notice that they expect- 
ed to move soon, to another and a distant settlement, 
either did not believe what they said — or that they ex- 
pected it would be a long time before their guide would 
call for them — or that they did notjeel as if any prepara- 
tion was necessaiy, notwithstanding all they pretended ? 
Would not all who saw them be convinced, by their con- 
duct, that they would much rather remain where they 
are, than remove ; although they continually complain- 
ed of the many troubles and difficulties they constantly 
met with ; and although they uniformly pretended that 
they were to go to a place where none of these troubles 
would attend them — but where every thing, in that set- 
tlement, would conspire to make them perfectly happy 
forever, after they arrived there ? Need the answer be 
written ? 

Now, the Spirit of Christ naturally tends to make 
Christians speak to one another often, when they meet, 
about their journey to lohere Christ has gone before 



EVANGELICAL EXPERIENCE, &c. 171 

them, to prepare a residence for them all, so soon as 
they are in readiness to remove to it, just as naturally. 
as the expectation of a number of neighbors, who are 
calculating to move to a new and distant settlement in 
this world, does, to speak to each other about their re- 
moval. Their treasure is in the new settlement ; their 
affections are there — and their conversation will be very 
much about it, and every thing appertaining to it : the 
journey — the necessary preparation for it — the company 
they may have on the road — the society they expect to 
find there — in short, every thing, any wise connected 
with it, will be uppermost with those who are really ex- 
pecting, soon, to enter on their journey. Similar to this 
will be the conduct and conversation of Christians, when 
they meet together, if they feel persuaded that they will 
soon be called for, by their guide and protector, on their 
way. Is it not so? 

Now, just look at the fact, reader, as it respects 
yourself; and as it is presented in the conversation and 
conduct of others. What do you — what do professed 
Christians, generally, yea, uniformly converse about, 
when they meet together ? " Where your treasure is, 
there will your heart be also." And you will think 
and converse about your treasure, whether it be in 
heaven, or on earth. 

The simile needs no illustration. And if the reader 
has not made an application of it already, the writer 
is persuaded that it is beyond his power to aid him, 



172 EVANGELICAL EXPERIENCE, &e. 

by any additional observations he could offer for his 
assistance. 

When Christians awake to their own interests, they 
will know that they are Children of God. 



PART III. 



GENERAL REMARKS, ILLUSTRATIVE OF THE PRECEDING. 

Having taken notice of those particular christian gra- 
ces which I have deemed necessary ; and having^men- 
tioned some of the effects that will result from the influ- 
ence of the Spirit (the disposition) of Christ, which they 
who are regenerated partake of, in the habitual practice 
of those graces — I will now remark, That I do not pre- 
tend that I have mentioned all the graces of the Chris- 
tian. I did not intend it ; nor do I think it necessary, 
for the purpose I have in view. 

I will here make one general observation, that ap- 
plies, universally, to all the christian graces, when 
Christians keep them iri, exercise, in the performance of 
their christian duty — That the Spirit of Christ inclines 
every one who has it, or begets in him a desire to keep 
all the commandments of God. This was the desire, 
and the uniform practice of Christ himself. He kept 
them all, and failed not in one instance. The same 
disposition in another man, so far as he possesses it, 
will produce the same effect. Jesus Christ, as a man. 
o2 



174 GENERAL REMARKS. 

" made under the law," was actuated, in His whole con- 
duct, by a supreme love for God. All His real disci- 
ples are, in a degree, actuated by the same motive. — 
This it was that induced Him to keep all God's com- 
mandments. It will incline each of His real disciples, 
to strive for and habitually aim at the same perfect obe- 
dience. According to the measure in which they pos- 
sess it, they will show its influence, in the practice of all 
the christian graces. Thus the Psalmist says, " Then 
shall I not be ashamed, when I have respect unto all 
thy commandments." With a disposition to keep all 
the commandments of God, David would never be at a 
loss whether he was a child of God, or whether he was, 
according to His covenant, entitled to His favor and 
blessing. The evidence of both, in these circumstan- 
ces, would be clear, conclusive and abiding. 

" Blessed are the undefiled in the way, who walk in 
" the law of the Lord. Blessed are they that keep His 
" testimonies, and that seek Him with their whole heart. 
" They also do no iniquity. They walk in His ways." 
The persons, here characterized, are blessed. How 
With v t ? With doubts, as to their title to, and enjoy- 
ment . he favor of God ? With constant, corroding 
fears, that they are not His children ? That they are 
about to be rejected, disappointed in all their hopes, and 
cast away forever ? No. So sure as God is true, and 
faithful to keep His word, and to fulfil His promises, 
such are not the fears of those who " have a respect 



GENERAL REMARKS. ITS 

unto all God's commandments ; and who, from a Su- 
preme Love for Him, habitually aim at perfectly keep- 
ing them. Such fears are the portion of those " who 
say unto Christ, Lord, Lord, but do not the things 
which He says" — do not keep, nor aim to keep His 
commandments, any further than they think necessary, 
to be decently consistent in the sight of their fellow 
men, and to lull to repose a reproving conscience. But 
they are blessed with His favor — with His manifested 
presence — with " the light of His reconciled counte- 
nance shining upon them" — with "joy and peace in be- 
lieving" — with that good Hope through grace, which, 
as an anchor to their souls, will sustain them, " sure and 
stedfast," through all their trials in life 5 and a strong 
confidence, when presenting themselves before Him, 
with the spirit of adoption, and crying unto Him " Abba 
Father." 

Again, that holy man says, " I esteem all thy precepts, 
concerning all things, to be right ; and J hate every 
false way." The way in which the Psalmist walked, 
was that way which he loved. It was that which was 
pointed out in the precepts of God. It respected " all 
of His precepts," without one exception. Walking in 
that way was his daily business ; the steady, habitual 
course of his life. He pursued it, because he loved it. 
This only he esteemed to be right ; and he felt it to be 
congenial with his prevailing desire, to go steadily for- 
ward in it. Consequently, he hated and carefully turn- 



176 GENERAL REMARKS, 

ed from every other way. Was He, while impelled by 
such a disposition to walk in the way of all the command- 
ments of God, and to hate and turn from whatever would 
allure him away from it, at a loss whether he walked in 
the way that pleased God ? Was he at a loss about 
what it was that did please Him ? Why not ? Because 
he did not single out some one or two easy duties to do, 
which God commanded ; and calculate, by performing 
them faithfully, to please God. But it was because he 
had a respect unto, and a regard for all His command- 
ments — all of which he esteemed to be right, and equal- 
ly his duty to obey ; although they required many great 
and constant sacrifices, and much self-denial. 

The declaration of our Lord, justifies and confirms 
this construction of the Psalmist's views and feelings. — 
He says, " Then are ye my disciples indeed, if ye do 
whatsoever things I command you." And again — " He 
that hath my commandments, and keepeth them, he it is 
that loveth me." To every one, possessing this char- 
acter, God has promised to manifest himself in a pecu- 
liar manner — to abide with him, and to love him, as his 
child, with a father's love. For thus our Lord con- 
tinues — " And he shall be loved of my Father, and I 
will love him, and will manifest myself unto him." — 
Now, let it be remembered, that these promises, of such 
inestimable value, are not made to him who has the 
commandments of Christ, (the Bible) in his possession, 
or who merely reads them, (with whatever diligence he 



GENERAL REMABKS. 17? 

may) if he does not keep, that is, obey them — but to him 
who acquaints himself with them — meditates on them — ■, 
commits them to memory — treasures them up in his 
heart, as the whole rule of his duty ; all of which he de- 
sires to obey, and aims to do it continually, because he 
loves them. 

The Lord Jesus proceeds farther, and declares, " If 
a man love me, he will keep my commandments" And 
He sharply rebukes the slothful, hypocritical professors, 
because they continually " called Him Lord, Lord," 
and totally neglected to do what He commanded them. 

Addressing some, of that character, who then stood in 
his presence — (and thus he addresses all of a similar 
character in every age, and every where) — he says to 
them, " Why call ye me Lord, Lord, and do not the 
things which I say ?" That is, " To what end, for what 
purpose, with what object in view, do you call me your 
Lord, and Saviour, whilst you hear my directions, and 
totally neglect to obey me ? What do you hope to obtain 
from me ? What benefit do you expect to derive from 
me ? Those, and those only, who have my command- 
ments, and obey them, are my disciples. Those only, 
will I acknowledge as mine, in the day of Judgment — at 
the time when you will cry, " Lord, Lord, open unto us, 
After the door is shut" — and, at the time when I will say 
unto you, " I know you not." " You never obeyed me. 
You had my commandments, but you did not obey them. 
Therefore depart from me, ye hypocrites. Although 



176 GENERAL REMARKS, 

you called me your Lord and Master, and covenanted 
solemnly, to obey me, yet you neglected me entirely, 
and voluntarily chose another master, whose service you 
loved better — and him you served, and obeyed. Now, 
therefore, look to him for your reward. I acknowledge 
no such disciples." Such, I apprehend, is a correct par- 
aphrase of the passage. That they were professors of 
religion, whom he will thus address, is indisputable, from 
their own reply. They say to him, " we have eat, and 
drank in thy presence, and thou hast taught in our 
streets." "We have attended public worship in the 
house of God ; we have professed to be thy disciples, 
and we have sat at thy table with thy people, and with 
them, partaken of the consecrated emblems, of thy body 
and blood ; and we really hoped thou wouldst receive 
us to dwell with thee, and thy people, at this awful time." 
Listen to the reply. " I know all this and admit it all. 
But you never obeyed my commandments. You wholly 
disregarded them, and paid no respect to my authority ; 
but acted, in all that you did, with reference to your 
own personal benefit, entirely. I know you not. There- 
fore, depart from me, and take your portion with other 
hypocrites, and unbelievers. You are fitted for no oth- 
er place — and there is none other prepared for you." — 
In the same chapter from which I have quoted the above, 
the true and false professors, or disciples of Christ, are 
ahown by contrast. The true, are such as hear his say- 
ings, and do, (i. e. obey) them — and the false — those 



GENERAL REiMARKS. 179 

who hear them, and do them not — (i. e. diregard, or dis- 
obey them.) There is a passage in the 3d Chapter of 
the I. Epistle of John, where this subject is taken up, ar- 
gumentatively. It shows, clearly, when christians " may 
have confidence towards God" — (that they are his adopt- 
ed children,) and is so perfectly conclusive on the enqui- 
ry I am answering, that I will quote it. It appears to 
be such a perfect demonstration, as leaves no room for 
any one to doubt about himself, if he will honestly try 
himself by it. I will first give the Apostle's words, and 
then show his argument, in its connection. 

" Hereby perceive we the love of God, because he 
laid down his life for us, and we ought to lay down our 
lives for the brethren. But, whoso hath this world's 
goods, and seeth his brother have need, and shut- 
teth up his bowels of compassion from him, how dwel- 
leth the love of God in him ? My little children, let 
us not love in word, neither in tongue ; but in deed, 
and in truth. And hereby we know that w T e are of the 
truth, and shall assure our hearts before him. For if our 
heart condemn us, God is greater than our heart, and 
know r eth all things. Beloved, if our heart condemn us 
not, then have we confidence toward God. And what- 
soever we ask, we receive of him, because we keep his 
commandments, and do those things that are pleasing in 
his sight. And this is his commandment, that we should 
believe on the name of his Son Jesus Christ, and love one 
another, as he gave us commandment. And he that keep- 



180 GENERAL REMARKS 

eth His commandments dwelleth in Him, and He in him : 
and hereby we know that he abideth in us, by the spirit 
which he hath given us." 

The Apostle's argument seems to be this — Christ has 
given us a commandment, that we should love one anoth- 
er, even as he has loved us. 

We see how he has loved us, in the fact that he laid 
down his own life for us. Here we see, both the strength, 
and the extent, of his love for us. He laid down his own 
life for us. 

This shows that he requires that we should be willing 
to lay down our lives for the brethren, if it is evidently 
necessary. It is evident that Christ may, in his provi- 
dence, require even this at our hands. 

We do profess that we love Christ. 

He says to us, " If ye do indeed, love me, ye will 
keep my commandments. Ye will be willing " to do what- 
soever I command you." And, consequently, we shall 
love the brethren, even as he has loved us. Now, pro- 
fessing, as we do, to love him, as he loved us ; in the 
same manner, and to the same extent ; if we see any 
brother in need of any thing that we have, if we let him 
depart, or send him away, without supplying his wants, 
we are not possessed of that love for Christ, which we have 
professed that we have. But, instead of that, we are utter- 
ly destitute of it. Our conduct proves us destitute of it. 

Remembering this, then, let us not love in profession 
only, and content ourselves with that. But let u$ show 



GENERAL REMARKS. 181 

that our professed love for Christ is a reality, by obey- 
ing His commandments — by loving " in deed, and in 
truth." 

If we do thus, we shall have confidence towards God. 
If we thus act, honestly and with a good conscience, 
" the Spirit of God will witness, with our spirits, that we 
are God's children." 

Examine yourselves, then, carefully, and with fideli- 
ty ; and ascertain whether you do thus live, show your 
love, and keep the commandments of Christ ; and, that 
your conscience truly testifies to this. For if it does 
not, but reproves you, and convicts you of any allowed 
unfaithfulness, then your heart condemns you — and 
" God, who is greater than your heart, and knoweth all 
things," will certainly condemn you, also. 

Now, if you find, in this examination of your heart and 
conduct, that your conscience approves, then you will 
have confidence towards God ; and, in this confidence, 
you may ask Him for any thing that is for your good, 
and He will bestow it ; because He will grant every 
thing that is for the good of His children, in answer to 
their prayers, when they do those things which please 
Him. 

Now remember, His commandment to which I refer, 
is, " That we should believe on the name of His Son 
Jesus Christ, and love one another" 

If we do, in truth, keep this commandment, which 
p 



162 GENERAL REMARKS. 

•-omprehends the whole rule of our duty, " He dwelleth 
in us, and we in Him." 

How shall we know, then, that God dwells in us, and 
we in Him ? and thus have confidence towards Him ? 

I answer — 

By the Spirit that He has given us, to love Him, and 
to Jove the brethren, as He loved us ; " not in words, nor 
in tongue only ; but in deed, and in truth." That 
is, by a real, strong, prevailing, and an ungrudging de- 
sire to do them good, at all times, as opportunities are 
furnished us. That we do possess this desire, or dispo- 
sition, we shall both know ourselves, and make known 
to others, by actually doing it to them, with a cheerful 
obedience to the declared will of Christ. s 

Such, then, is the argument, which the Holy Ghost 
has set before Christian professors, for them to examine 
themselves by, to enable them to determine the import- 
ant question, Whether they are in truth what they pro- 
fess to be — and such is the conclusion to which the ar- 
gument clearly leads the enquirer, that, if he will be faith- 
ful to his own soul, in this examination, he cannot fail of 
ascertaining what is his true character, in relation to 
God — whether he is, or is not one of His adopted chil- 
dren. 

It has been no part of my design, in this Essay, to 
point out how much, or how little evidence of grace in his 
heart a man must have, in order to his actually being a 
child of God. For this, I apprehend, no man is com- 



GENERAL REMARKS. 183 

petent. If it should be admitted that a man may really 
be a child of God, with so little evidence of his having 
been adopted into His family, " that he is, all his life- 
time, subjected to bondage, through fear of death," it 
must, also, be admitted, that it is a most undesirable con- 
dition to be in. Living thus, he neither honors God, 
nor enjoys His special presence and consolations, in this 
world. He is like a child in a state of exile from his 
father's presence — although not actually cast off, and ut- 
terly rejected ; yet so much the object of his displeasure 
that he will not suffer him to appear in his presence. 

If any one is a child of God, in such a condition, he 
is only in the first remove from an alien. He neither 
feels the affection, nor enjoys the privileges of a child. 
Whereas, on the contrary, whoever is a child of God, 
should possess evidence of it. It is his duty, and it is his 
privilege. If he does not, it is his own fault. He for- 
sakes his own mercies. Possessing evidence that he is 
an adopted child of God, he ought to be raised far above 
the petty troubles, cares and anxieties of this life ; and. 
also, the fear of Death. 

It is not improbable to my mind, that there are such 
persons, and that their number is not small, who are the 
children of God ; and to whom evidence of their rela- 
lation, sufficient to convince them of its reality, has been 
presented before them, but they have not received the 
benefit of it, for the two following reasons : 

1st, Because they have not been faithful to learn 



184 GENERAL REMARKS, 

what is the true scriptural evidence, which God has giv- 
en, that they may try themselves by it — and 

2d, Because they give heed to, and place too much 
confidence in, what boastful zealots say and confidently 
affirm, concerning themselves, viz : " that they have 
great and clear light in their souls ; that their hearts are 
often full of the love of God, even to overflowing ; that 
they are continually enjoying the light of God's counte- 
nance ; that they are sure that God loves them ;" and 
other declarations of a similar character — pronounced 
with great assurance, and accompanied with a spirit, of 
which Humility forms so small a part that it is not even 
discernable. 

Now, if these bewildered children of God would feel 
persuaded, that such is not the language of His children ; 
and that such is not the evidence of their adoption, 
which God generally vouchsafes to give to His children, 
of only ordinary attainments in a life of holiness — and 
that it is no evidence at all, except just so far as it is 
sanctioned by His revealed word — they would cease to 
adopt it as a standard, by which to try and judge them- 
selves ; and, consequently, would be preserved from 
many doubts and fears, respecting themselves. When 
Christians adopt a standard, by which to try themselves, 
other than that which God has given them, they will 
always find themselves in perplexity. They will " walk 
in darkness, and see no true light," because their eyes 
are not directed to. and fixed on the "Sun of Rigteous- 



GENERAL REMARKS. 186 

ness," from whom alone they can behold it. It is " in 
His light," and His only, " that they can see light." His 
light shines in His revelation. 

In this discussion, it has not been my design to state 
what are the internal evidences of grace, in the hearts of 
the children of God, with which they are favored, in 
those seasons when He indulges them with " commun- 
ion with the Father, and with His Son Jesus Christ. — 
That Christians, " who walk in the truth, and are led by 
the Spirit," are favored with such, I think the word of 
God fully authorizes us to believe. But what is their 
precise and definite character, I do not know that we 
are informed, in such a manner as will justify any person 
for attempting to describe it. Indeed, I believe it is not 
in the power of one Christian to describe them, in such 
terms as will clearly convey a definite view of them, to 
the apprehension of another. It appears to me that, in 
this particular, " God giveth to each of His children, as 
He will ;" and that these dispensations of His grace He 
never intended should be taken as a rule by others, by 
which to determine their own characters. 

The method I have chosen and endeavored to pur- 
sue, for answering the interesting and highly important 
question, proposed in this Essay, is, so far as I am in- 
formed, different from any other that has been publish- 
ed hitherto. If any work has been published, on this 
plan, I have not seen it. I have attempted to show, by 
v2 



l«6 GENERAL REMARKS. 

the sure evidence of the Word of God, how persons, 
who have had saving grace communicated to them, by 
the Holy Spirit, in His work of Regeneration, will, un- 
der its influence, feel and conduct, in a number of spe- 
cified cases ; and these, adapted to different circum- 
stances, in which it will impel them to act. In prose- 
cuting this subject, I have not taken my own experience 
or conduct, to constitute any part of the rule, which 1 
have attempted to place before the reader. I have in- 
tended to take my rule wholly from the Word of God. 
It has been my object, that every inference which I have 
drawn from the premises stated, should be fairly drawn ; 
and a necessary consequence of those premises. I have 
not sought for ornament in style, nor for rhetorical em- 
bellishment. I have, on the contrary, endeavored to 
place important truth before the reader, in plain and 
simple language ; easy to be understood by the most 
common capacity. How I have succeeded, is submit- 
ted to my readers to determine. 

If the Christian's Profession means any thing at ail, 
surely it means all that the language implies, in which it 
is expressed. If it implies that which has been men- 
tioned in this little work, it is not merely a thing of form 
— a passport from the thoughtless world, into the visible 
Church of Christ. It is more — yea, much more than 
this. 

Every real Christian is an adopted child of God. — 
By His grace he has " received the spirit of adoption." 



GENERAL REMARKS. 187 

This spirit influences him to love the compassionate 
God, who has adopted him for His child. The love he 
feels for God, makes him desirous to show it in obeying 
His commandments. 

In his Public Profession of religion, he declares to the 
world, and in the presence of many witnesses, That he 
does love God, and is actuated by this desire to obey 
Him. Thus he, impliedly, invites them to watch him. 
and judge of his character by his conduct. 

In his Covenant with God and the Church, he does, 
in the most solemn manner, absolutely promise to show 
that he loves God, by habitually acting conformably to 
the Rule of obedience, which God has given him, in 
the Bible. He engages to receive that rule, as his su- 
preme law ', and endeavors to regulate his conduct, ac- 
cording to all its requirements. 

The natural influence of " the spirit of adoption," is, 
to lead him away from a spirit of " worldly-minded- 
ness ;" to detach his affections from this world, and to 
elevate them to God, and fasten them on Him. as the 
Most worthy Object of his love and gratitude ; and the 
Centre of all his affections, hope and confidence. Such 
is the natural tendency of the spirit of adoption. These 
things being admitted, a Christian professor is justly 
expected, by the world, and his brethren also, to live in 
a manifest conformity to what he has thus publicly pro- 
fessed and promised. If a professor of religion really 
knows what he does, when he makes his profession pub- 



188 GENERAL REMARKS, 

lie ; if he comprehends what he engages with God, to 
observe and perform, when he subscribes his Covenant 
with the Church ; if he is really honest and sincere, in 
these most solemn transactions — he certainly will live, 
so far, in a conformity to them, at least, as to make it 
evident to others that he is sincere in making them. — 
But if, on the contrary, his object is to unite with a church, 
on the spur of some impulse, more or less sudden — or, 
if he does it for some undefined reason, which he has 
never clearly comprehended himself, and could not make 
another person understand ; thinking, perhaps, that, for 
some cause or other, (he knows not what) it will be bet- 
ter for him to stand thus connected with the church, 
than to hold no ostensible connection with it ; hoping, 
as many appear to, that he will be more likely to have 
God bestow on him the blessing of regeneration within 
the church than without — and, that he may escape from 
suffering the pains of hell, in such a way of proceeding, 
when he would not otherwise — if, for reasons of this 
kind, he offers himself to unite in a church relation ; 
makes a public profession ; and takes upon him the Co- 
venant required by the church, merely as a formality, 
necessary for his admission — if, I say, he does all this, 
for becoming a visible church member — having gone 
through the requisite forms, he has then accomplished 
his object. This was, from the first, solely to "join the 
church ;" and it was nothing more. In this case, he be- 
trays his utter ignorance of himself j of the nature of the 



GENERAL REMARKS. 189 

solemn transaction ; of his awful delusion ; of the ag- 
gravated wickedness of his conduct, in the sight of God ; 
and he realizes not that he is treasuring up wrath un- 
to himself, by his vile hypocrisy, instead of making his 
salvation more probable. Were he truly conscious of 
the real nature of his motives, and the moral character 
of his conduct, in what he contemplates, just as God 
estimates them — sooner he would have a millstone fas- 
tened to his neck, and be cast into the sea, than he 
would consummate his purpose. And it is not im- 
possible that all this may be done — nay, it is more 
than probable that it has all been done, and in ma- 
ny instances, by persons who were influenced by no 
higher or holier motives than those just mentioned. — 
The object which such a professor contemplates, in all 
this transaction, is his own personal good; exclusively. — 
He has no regard for the honor and glory of God, in 
what he does. Those enter not into his views — they 
form no part of his calculation. His heart is unrenewed ; 
and consequently, he feels no solicitude respecting these. 
The object he exclusively looks at, is security against 
suffering in the world beyond the grave. 

Knowing that by indulging himself in open, and gross 
immorality, he will expose himself to the censure, and 
discipline of the church ; he may probably, live in such a 
manner as to avoid these; (and this, in the present age, 
and condition of the churches' watchfulness, seems to re- 
quire no peculiar vigilance, or self-denial ;) and thus he 



190 GENERAL REMARKS 

may pass along, tranquilly, on his way to perdition. His 
love of this world remains, as it was before he professed 
religion ; because his heart remains unregenerated ; un- 
sanctified ; and altogether in sin ; while he may be, and 
probably is, congratulating himself, that he has done his 
part ; — all that he can do, for " making his calling and 
election sure" — that, in doing this, he has placed him- 
self in the way of a blessing ; and laid God under some 
obligation to bestow it upon him ; and if he does not 
bestow it, and he finally perishes, after ill that he has 
done, the fault will not be his ; but it will be because 
God, for some unknown cause, would not accept the of- 
fering he has made Him. " He is in the gall of bitter- 
ness, and bond of iniquity," and knows it not. His heart 
is hardened through the deceitfulness of sin. " His 
eyes are blinded by the god of this world," to whom he 
renders all his devotions. The humbling, self-denying 
doctrines of Christ, form no part of his religion ; and the 
sacrifices they require him to make, constitute no part of 
his practical obedience. The measure of his obedience, 
instead of being the moral law of God, is the conduct of 
other professors. His religion is all in profession. — 
Hence he will continue to live very much as he did be- 
fore uniting with the church — perhaps sinning a little 
dore decently, and with rather more circumspection. 

Can such a professor of religion " let his light shine 
before men ?" Then may darkness eclipse the sun, 
with its own superior brightness. As soon shall the 



GENERAL REMARKS. 191 

earth become bright with the splendours of midnight. Be- 
fore he can cause his light to shine, he must possess 
it. All the light he has is darkness ; and verily, it is the 
darkness of spiritual death. What then, will his obedi- 
ence be ? Just that which, in ordinary circumstances, 
would be rendered by a moral sinner, in a state of im- 
penitence. And that, and no more, he does render. 

If, in the providence of God, he is exempted from se- 
vere trials, he may pass on, and go through life, with the 
reputation of being a child of God ; and when he dies, his 
mourning relatives may comfort themselves, with a hope 
that he has gone into possession of that " rest that re- 
maineth for the people of God." All of this is ground- 
ed, only, on the fact, that he made a profession of reli- 
gion ; and that he lived without indulging in open im- 
morality — free from flagitious wickedness ; and not at all, 
because his light shone. It did not' shine, for he had it 
not. 

But let such a professor be addressed with an applica- 
tion for a liberal donation of money, to promote the hon- 
or of his acknowledged Lord ; and.to extend the bles- 
sings of the gospel to the ignorant, destitute, and perish- 
ing of his fellow men. If avarice is his besetting sin, it 
will then appear what is the real state of his heart. His 
sincerity will then be put to the proof; and it will cer- 
tainly be found'wanting. His idol is in danger, and he 
guards it with care. 

True, in his covenant with God, when " he joined the 



192 GENERAL REMARKS, 

church," he solemnly promised to dedicate himself, his 
property, and all that he possessed, to the honor of God. 
He is now brought to the trial of his sincerity. What is 
his promise worth ? His conduct will here demonstrate, 
that he did not mean his money, in that engagement. 
That, as being too valuable to part with, he intended to 
have excluded from the conditions of his covenant? and, 
like Naaman, he is ready to offer up the prayer, " In 
this thing the Lord pardon thy servant." His object, in 
joining with the visible people of God, was not to " hon- 
or Him with his substance." No such thing entered his 
thoughts, when he did it. He merely passed through 
a prescribed form, which was necessary for him, that he 
might take a station in the church. His object, in doing 
this, was some selfish good, he hoped to achieve, by 
mfeans of it, which he despaired of attaining by other 
means. Nothing more. His character, in the sight of 
God, is similar to those of Annanias and Saphira. Hith- 
erto he has only " lied unto God." 

I have, in this essay, stated the following particulars, 
which I now bring together, that the reader may see 
them all presented for his inspection, at a single view. 
For my authority, I have taken the declaration of the Ho- 
ly Spirit, delivered to us by the inspired Apostle Paul ; 
That, " if any man have not the spirit of Christ, Jie is 
none of his." 

I have stated, that no man possesses the spirit of 
Christ, unless he is regenerated — " Born of the spirit of 



GENERAL REMARKS. 193 

God." I have then proceeded to show, as I believe, in 
conformity to the authority of Divine truth, how those, 
who, by regeneration, have received the spirit of Christ 
into their hearts, being actuated by its influence, will 
feel and conduct, in life. I have said, that such persons 
are Christians, and none others. That they will be 
humble and meek. That they will possess a spirit of 
Self-Denial ; of Benevolence ; of Forbearance and 
Long Suffering ; of Forgiveness of Injuries ; of Wean- 
edness from the World ; of Gratitude to God ; of Integ- 
rity ; of Charity ; of Fear of God ; of Prayer ; of 
Watchfulness against Sin : and that they will regulate 
their conversation among men, so that it shall become 
the gospel of Christ. 

I have endeavored to show that every one, who pos- 
sesses these, which are " fruits of the Spirit," and pro- 
minent among the Christian graces, will, of necessity, 
habitually regulate his life, so far in conformity to them, 
that it will be manifest to others that " he has been with 
Jesus ;" and that it will be apparent to himself and oth- 
ers that he is a real disciple of Christ, because he is in- 
fluenced by His spirit. Following this course, it brings 
me to this conclusion, according to the sure testimony of 
God's word ; That, persons thus feeling and thus living, 
habitually, will, not only evince to others, but possess 
within themselves, certain evidence that they are Adopt- 
ed Childr;:; f '\ ; 



194 GENERAL REMARKS. 

If I have effected my object, and if my conclusion is 
correct, then one incontrovertible inference from it is, 

That those, who do not thus feel and thus live, not 
transiently and occasionally, but habitually — neither give 
any evidence to others, nor possess any within them- 
selves, that they are the children of God. It is much to 
be feared, that there are not a few people, who have 
been trained up from their childhood under the light of 
the gospel, and have received a correct doctrinal edu- 
cation, from their Christian parents ; who assent, read- 
ily, to the proposition that the Bible is a revelation from 
God to man ; and, particularly, to the scriptural cor- 
rectness of all the great and essential doctrines of the 
gospel, usually called " the Doctrines of Grace :" but 
who, nevertheless, are not Christians. They, not hav- 
ing been " born again," are destitute of that indispensa- 
ble characteristic to a child of God. Many such per- 
sons have lived what is called " unexceptionable moral 
lives." Their characters are free from reproach. — 
They are sober, punctual and regular attendants on the 
public worship of God ; and, to human observation, are 
exemplary members of society. 

Such people, having a tender conscience in relation to 
several christian duties ; and feeling generally impress- 
ed with the importance of being possessed of personal 
religion, are accustomed to agitate the question relative 
to themselves, whether they are christians or not. Al- 
though they are not conscious of recollecting any thing 



GENERAL REMARKS. 195 

of that peculiar evidence of awakening, conviction of sin, 
and of a great and decisive change in their religious 
views, and feelings, of which they have heard, and read 
much, as these are said to have been experienced by 
others ; and as they have been mentioned, generally, in 
the early part of this essay ; yet, perhaps, they are pray- 
ing people ; and do not remember the time when they 
were not seriously inclined — and are conscious of having 
uniformly reverenced the institutions of religion — and al- 
ways have felt an esteem for ministers of the gospel ; al- 
though they cannot recollect, nor discover, any of those 
strongly marked and special evidences, of having expe- 
rienced that great change, so much talked about — by 
christians. But yet, recollecting that it is often said, 
that the evidence of regeneration, is not uniform, nor 
equally manifest in all cases ; and that, in some instan- 
ces, it is said to be gradual; and though effectual, is 
not so marked, as to indicate, with certainty, any par- 
ticular day, or week, or perhaps, year, within which it 
took place — they begin to enquire whether they do not 
find, in all those favorable views of their own characters, 
(just mentioned,) sufficient evidence of their being chris- 
tians, to justify them in making a public profession of re- 
ligion, and entering into a covenant relation with a 
Chucch. Having gone thus far, it is no difficult labor 
to persuade themselves, that they do ; becausa, for obvi- 
ous reasons, they ivish to find such evidence. They per- 
suade themselves, it is now " their duty to go forward." 



196 GENERAL REMARKS. 

They offer themselves. Nothing is objected, or can be, 
with propriety, against their moral, or religious charac- 
ters. They are accepted ; received, on their public profes- 
sion, into the visible church ; and take upon themselves 
the most solemn covenant that man ever makes here up- 
on earth. All this, it is highly probable, is done, and of- 
ten done by persons who have no correct view, nor just 
conception, of the nature of the solemn transaction ; nor 
right understanding of what is implied, comprehended, 
and assumed, in their covenant with God ; but little, if 
any, more than children of six years old. 

The truth, respecting such people, seems to be, that, 
in all their investigations of this question, respecting their 
christian character, they have fixed their attention on the 
wrong object. The^ have made their own fitness to 
unite with the church, the great subject of their investi- 
gations, and researches ; and have been trying them- 
selves by the apparent goodness, and conduct, of profes- 
sors — and not at all, whether they love God, in all his 
character, as that is exhibited in the bible ; and whether 
they love, approve of, trust, and embrace, Jesus Christ, 
as the Saviour entirely suited,and adapted, to their neces- 
sities, as great, self-destroyed, helpless sinners, who are 
already condemned to perish : — and whether they do 
embrace him cordially, and thankfully ; and are willing 
to do and suffer, any thing for him, which he may right- 
fully require of them. Theirs seems to be the religion 
of the self-approving Pharisee ; and not to partake of the 



GENERAL REMARKS. l»7 

meek, humble, self-denying religion of Jesus Christ, 
which inclines their hearts to imitate Him, in labours, 
and sacrifices, for doing good, as they have opportunity, 
unto all men ; — friends, and enemies ; the poor and the 
rich, alike. Though they may " live soberly," and, ac- 
cording to their standard, "righteously," yet, to live "God- 
ly, in this present evil world," they take little heed ; and, 
m what it consists, appear to have taken but little pains 
to inform themselves. 

It may be well to repeat, in this place, that the spirit 
of Christ does not incline men to think how good they 
are, essentially, or comparatively ; that they are as good 
as this professor ; and some what better than that. Self- 
righteousness only, does this. 

Such was not the effect of the spirit of Christ on St. 
Paul. He, while in his unconverted state, possessed as 
much of this sort of religion as any of those of whom I 
have been speaking. But when he -became a partaker 
of the spirit of Christ, its influence was manifested in a 
conduct and conversation, ^ixQcily opposed to all this. "To 
me, who am less than the least of all saints, is this grae»^ 
given," was then characteristic of his view of himself:, 
and a fair specimen of his language, when speaking of 
himself, as a christian. 

Such an effect as Paul manifested, the spirit of Christ 
produces, in a proportionate degree, in every person who 
has it abiding in his heart. How different this, from 
Q2 



198 GENERAL REMARKS. 

thinking, and concluding, " that I am as good as this, and 
a little (perhaps a good deal) better than that professor ?' f 
The former is the fruit of the spirit of Christ. The lat- 
ter, of the self-approving Pharisee. 

Why do such people doubt whether they are chris- 
tians ? I answer ; because they wish to find evidence in 
themselves, of that which they do not possess. They 
willingly believe that it is somewhere, lurking in a hid- 
den manner, in them. The difficulty with them seems 
to be, not that they do not possess it ; But that they 
cannot find it, by reason of not knowing how to search 
for it, aright. They need not be in doubt one hour, if 
they would faithfully try themselves by the word of God 
— compare their motives, and their habitual conduct, with 
its requirements — if they would examine honestly, and 
judge themselves impartially. They might, and they 
would, at once, perceive that they do not possess one 
distinctive mark of being disciples of Christ. This might 
render them susceptible of a true conviction of their re- 
al character, and condition ; and lead them to renounce 
their half-hoping, and half-fearing, confidence ; and 
bring them to embrace the Lord Jesus Christ, with the 
broken and contrite spirit, of the humble publican. And 
thus, they might become christians in deed. 

It is not an uncommon occurrence that we hear indi- 
viduals, when speaking of themselves, say thus : '• O, il 
I only could have the faith of assurance, I should rest 
contented, and be perfectly happy. " When I hear such 



GENERAL REMARKS. 190 

remarks, 1 must confess, I cannot but pity the people 
who make them. Not for their want of " the faith of as- 
surance," so much as the extreme ignorance they evince, 
of the nature of that religion, which they have profes- 
sed ; the real religion of the gospel. 

The object, embraced in their desire to possess the 
'' faith of assurance," I apprehend, is an assurance that 
they would be secure from suffering the pains and endless 
torments, which are denounced as the certain portion of 
the impenitent, in hell. That " the faith of assurance" 
would effectually relieve them, from every distressing ap- 
prehension, arising from that source, I am fuDy prepared 
to believe. That it would lead them, ultimately, to the 
possession of perfect happiness, is so clearly established 
in the word of God, that it would be presumptuous to 
doubt. But their happiness in this life, which would 
result from its possession, would not consist principally, 
in, nor be derived from, what seems to be most promi- 
nent in their minds, viz. : deliverance from suffering in 
hell — but from loving, seeing, and holding communion 
with God, in Jesus Christ, perfectly ; without end, in- 
termission, or abatement; and in holding intimate com- 
munion with Him ; and possessing, and enjoying His love, 
in incessant, ever new, and ever increasing, expressions 
of it, without end. 

That having the faith of assurance, would enable them 
to rest satisfied and contented, while in this world, I 
must be permitted to doubt. It might, if their religion 



400 GENERAL REMARKS, 

was productive of no other desire than an escape from 
suffering the torments of the damned. But, if I am not 
deceived, the religion of the gospel, enlarged, enlivened, 
and animated, as it would be, in those who had attained 
to that most desirable confidence, would prompt its pos- 
sessors to a proportionate zeal, and anxiety, to have oth- 
ers become partakers of its blessings, which would ut- 
terly forbid their sitting down, in a state of rest, content- 
ment, and perfect happiness. If I do not misjudge, it 
would excite a train of feelings, and stimulate to a course 
of ardent, benevolent, persevering, and untiring exer- 
tions, directly the reverse of personal ease and satisfac- 
tion. It would produce unequalled efforts in trying to 
bring their perishing fellow men, to become partakers of 
the same inestimable blessings, of which they would have 
that happy assurance. Nor would these exertions and 
efforts, be remitted, nor terminated, but with life. For, 
so long as they saw one sinner, remaining under condem- 
nation of the Divine law, and exposed to punishment, 
their benevolence, and compassion, would never suffer 
them to sit down contented, and perfectly happy. Thu.s 
" the faith of assurance" wrought with Paul. Thus it 
wrought with many of his contemporary fellow-laborers. 
And thus, in similar circumstances, it would work now. 
And the church would then be in truth, " as a city set on 
an hill." 

I have thus noticed this very common remark, not 
because I disapprove of its desire. It is laudable ; and 



GENERAL RUM ARKS. 201 

the object of it, invaluable. But I have noticed it, be- 
cause I have thought the remark is often made, with 
mistaken views, and in contemplation of an object, which 
is not expressed ; and also, because I wish to record a 
caution against an indulgence of that selfish view of the re- 
ligion of the gospel, which appears to me, to be implied 
in the terms, as they are commonly used. 

It is not improbable that there are some people, (and 
it may be that the number is not small,) who have had 
their feelings excited, and even deeply exercised, with a 
most distressing anxiety, about their salvation, during 
some period of awakening; who hitherto, remain unsat- 
isfied, relative to the great question of their having clos- 
ed with the gospel terms of salvation. I have been ac- 
quainted with several such. They were very anxious 
to solve the question, that is of such vast importance to 
them, and are most of all, anxious to be able to solve it, 
in such a manner, and with such conclusive evidence, as 
will remove all their uncertainty, and furnish them with 
an absolute assurance of having been adopted, as chil- 
dren of God. If they can only accomplish this most de- 
sirable object, it will remove all their fears of self-decep- 
tion, and consequent apprehensions respecting their end- 
less condition after death. The confidence they feel, in 
the final perseverance, and salvation of every one that 
has been once adopted into the family of God, would 
leave no room for them to indulge in doubts, relative to 
their own ultimate safety y if they can find sure evidence 



ft02 GENERAL REMARKS, 

that they have been once adopted as children of God. — 
This is certainly, a most desirable achievement, when it 
can be obtained. To such, the title of this small work 
may be attractive. Probably, it will be. 

It is also, very probable, if any such persons hereafter, 
read this essay, they will close it, less quieted in their 
minds, and farther removed from possessing that evi- 
dence, they wish to find in their own favor, than they 
were, before they began to peruse it. If they are on the 
whole, believing they have formerly closed with the gos- 
pel conditions of adoption, and were then adopted — and 
are only doubting now, because they do not understand 
what constitutes sure evidence of adoption ; and that, 
so soon as they can learn what that evidence is, they will 
certainly find it furnishing an assurance to themselves ; 
it is more than probable, that they will be sorely disap- 
pointed, and have their hope powerfully shaken. 

If the rule, for determining this question, which is as- 
sumed in this essay, is correct, according to the divine 
standard ; I fear it may destroy the indulged hope of more 
professors of religion, and of some who are not profes- 
sors, than it will sanction, and confirm. Such persons 
should recollect that the object of the writer of this essay, 
is, to furnish evidence, according to an infallible stand- 
ard, by which those, who are really children of God's 
adoption, may know that they stand towards God, in that 
blessed and happy relation. It never was any part of his 
design, to confirm every individual, who is indulging a 



GENERAL REMARKS. 203 

hope that he is a christian, in his hope ; whether it is 
well founded, or ill-founded, according to the standard 
which God has furnished. There is some reason to 
fear, that not a few are indulging a desire of this na- 
ture ; and that they are more anxious to he persuaded 
that their hope, which they are now fondly cherishing, is 
a good hope, than they are to learn its true character ; 
especially if it is unfounded, and unauthorized, according 
to the only true standard. If such is the fact, they should 
desire to learn it in season to renounce it, that they may 
secure a good hope, one which will endure the trial, and 
not fail them. 

It was heretofore remarked, that some awakened, and 
anxious persons, seem to look, in the time of their dis- 
tress under a conviction of sin, with far greater solicitude, 
after a hope for themselves, than for correct information, 
respecting what constitutes a good hope, which will not 
make them ashamed. They appear, (at least to me,) to 
act as if their great object — the end of all their anxiety, 
and distress, is to "Obtain a Hope;" and if they can 
effect this, they seem to feel as if their object was achiev- 
ed ; and their work done. Having " Obtained a Hope," 
they are then, made sure of their salvation ; and they 
may, with tranquil composure, move steadily on their 
way through this world, much as they did, previous to 
their being awakened; only, perhaps, a little more 
securely at their ease. What they do with their " hope," 
I do not know. It appears, however, to be carefully 



204 GENERAL REMARKS 

laid by, in some place of safety, that it may not slip 
away, clandestinely, while they themselves are " here, 
and there," like the centinel, represented by the dis- 
guised prophet who stood before Ahab, after he suffered 
Ben-hadad to escape. They appear to set an high val- 
ue upon it, for the benefit they expect to reap from 
it, in some future time, when they may stand in need of 
its aid. Looking at their conduct, it may be rationally 
believed, that they keep their hope under lock and key, 
as carefully as if it was money. 

Reader, if you are doing thus ; if such was your ob- 
ject in seeking to " obtain a hope ;" and if, having ob- 
tained it, you have been and are still conducting in that 
manner ; if you do, only once in a while, go and look 
at your hope, to see if it remains where you stowed it 
away for safe keeping, you will be disappointed, if you 
are expecting to find your existing hope confirmed, by 
the evidence presented in this treatise. I do not recollect 
but one instance, in the New Testament, in which 
mch a hope, is alluded to. That instance is mentioned, 
in the parable of the " ten virgins ;" and the hope refer- 
red to, is that, which had been carefully preserved, in 
the same manner, by the " five virgins who were foolish." 
The time came, when they needed it. They sought 
for it. But it had eloped, and they could not find it 
again. It was gone. And why? Because it was that 
hope which is mentioned by Job ; " the hope of the hyp- 



GENERAL REMARKS. 204 

ocrite," that could not he found when God called for his 
sotflfc 

There is one way in which you may " obtain" a good 
hope, which will never disappoint you ; and there is but 
one. That is, by exercising " repentence towards God, 
and faith towards our Lord Jesus Christ." And you 
need not live one day more, without it, unless you choose 
to. Therfijs onfi way, and hnt one, in which you may, 
always, have the consolations of that hope, to sustain, 
and cheer you, amid all your worldly trials, and adver- 
sity. Do you ask what way that is ? I answer. Set 
God always before you. Make His glory your chief ob- 
ject ; His Interest your interest. Make the advance- 
ment, and promotion of that, in this world, the great, the 
all-commanding business of your life. Keep that con- 
stantly in your view. Seek for His direction, how you 
may promote it, in your station, by earnest and honest 
prayer ; by carefully studying his revelation ; and by 
observing, conscientiously, the indications of his provi- 
dential dispensations. Subordinate your own private 
worldly interests, and pursuit of gain, to it 9 and labor, 
steadily, and constantly, in His service : then your Hope, 
like the Shekina to the Israelites, will be ever in your 
view. It may be, at one time, as a cloud. Then it will 
protect you from harm, and guide you in safety in the 
heat and enterprizes of the day. At another time, it 
may be as a fire. It will then be a light, to point out 



205 GENERAL REMARKS, 

your way, and guide, and protect you, and keep you in 
safety, amid the darkness, and dangers of night. But, 
whether it be a cloud, or a fire, it will equally assure 
you of the constant presence of God with you, and as 
your Almighty Friend. Go, cheerfully, where God di- 
rects you to go. Do, cheerfully, what He bids you to 
do. Keep your hope constantly before you. Look, not 
with alarm, on " the great and terrible wilderness ;" for 
God is with you, and will not forsake you, unless you 
make an idol of silver or gold, and worship that. If 
you will thus constantly devote yourself to His service, 
He will take care that you do not want for food, or rai- 
ment, or " any good thing." If your journey is long, 
and arduous, He will give you strength to go forward, 
and to endure to the end. If your enemies are numer- 
ous, and as formidable as the giant sons of Anak, they 
shall not prevail against you, nor overcome you ; for 
He will fight your battles, and subdue all your enemies 
for you. And, when you come to the Jordon of Death, 
which you must pass, before you can enter on your 
possession in Canaan, the Ark of His Covenant will be 
with you. With you it will enter Jordan, and divide 
its waters ; and you shall pass through in perfect safety, 
on dry ground. And when you enter Canaan, you will 
have no occasion to gird on your armor, and fight, as 
Israel formerly did, to obtain possession of their inheri- 
tance ; for Jesus, who guided, protected and sustained 
you, in the wilderness ; who provided for, conduct- 



GENERAL REMARKS. 206 

ed, and preserved you, through the whole journey, has 
utterly subdued the Canaanites, your enemies, and de- 
stroyed them out of the whole country. The moment, 
therefore, that you have passed over Jordan, and put 
your foot on the opposite shore, you will cease from all 
your conflicts and labor; and will enter into your Eter- 
nal Rest. 

And now, reader, if you have travelled thus far on 
your journey, in this wilderness, although nominally one 
of the children of God ; venturing, feebly, to hope that 
you are really one of them; and yet doubting about it, 
and fearing continually what may ultimately prove to be 
the fact — if you have carefully attended to the rule of 
trial herein set forth, and have applied it, in the several 
particulars, as you have advanced — it is not improbable 
that you have had your feeble hope weakened, rather 
than confirmed. If so, are you willing to proceed any 
farther in this wretched manner ? Are you willing, for 
the sake of getting a few more acres—or for having a 
little more splendid house, furniture and equipage, than 
some others, to " walk in darkness" to the end of your 
journey, under a continual apprehension that you may 
not be admitted, at the end of it, into that " everlasting 
rest," which is assured to every Child of God, when his 
term of service and toil on the earth shall be finished ? 
Have you not experienced inquietude enough already, 
while pursuing your way thus far ? Have you not been 
wounded often enough, by the bites of serpents in the 



20? GENERAL REMARKS. 

wilderness ? and are you yet willing to hazard yourself 
among them to the end ? Have you not drank, often 
enough, of the bitter waters of Marah, to be now willing 
to exchange them for the water which issues from the 
Rock in Horeb ? Why then will you, any longer, at- 
tempt to " serve two masters ?" You have the assu- 
rance of Him, whom you call your Saviour, that you 
cannot do it ; and your own experience, thus far, has 
fully confirmed that declaration. You may be ready to 
enquire, "What would you have me to do? Must I 
exchange my employment in life ; or be less industrious 
in prosecuting it ?" Not at all. Neither of these would 
I suggest. Very far from it indeed. But I would have 
you change your Master. I would have you fulfil your 
Covenant, which you made with God, when you uni- 
ted with His professed people, in Church relation. I 
would have you realize that your covenant is something 
more than a mere form. Hitherto, you seem never to 
have done this ; and, until you do, you will go on in 
this miserable condition, (the strong probability is) until 
vou are called, by your acknowledged Lord and Mas- 
ter, to give an account of " the talents" He has entrust- 
ed to you, for improvement — and that you will then re- 
ceive the reward, as you now have the character, of a 
slothful and unfaithful servant. 

If you would avoid this — if you would have your path 
henceforward enlightened by the clear light of the " Sun 
of Righteousness," shining upon it — if you are now sat- 



GENERAL REMARKS. 208 

isfied with walking in darkness, where you could see no 
light — then begin now, yes, even now, to realize that 
your covenant with God demands of you, that you 
henceforth " consecrate yourself a living sacrifice to 
God," and that you make His service your business, 
from this time forward. The indications of His Provi- 
dence were never more clear and definite, than they are 
at this time. Then, when God calls on you to contri- 
bute of your substance, freely, to advance His kingdom 
in the world — if He has put it in your power to give ten 
dollars, you must not give fifty cents, or even half that 
sum, and pocket the remainder. And so with respect 
to every other duty : you must not do it by halves, or by 
tythes — but faithfully and entirely. Then you will 
know, (if thus you begin and "follow on to know") 
without a remaining doubt, that you are one of the Chil- 
dren of God. Has not God promised all this to those 
who are faithful in their covenant engagements ? And 
are you afraid to trust Him ? Whoever " served God 
for nought ?" And whoever " trusted in Him, and was 
confounded ?" " Thus saith the Lord of Hosts, Con- 
sider your ways." 

r2 



INDEX. 




PART I. 


Page 


Introductory Essay on Experimental Religion 5 


PART II. 


Chap. 1. Awakening, Conviction of Sin and Regener- 


ation 36 


Chap. 2. Humility. 






51 


Chap. 3. Self-Denial. . 






57 


Chap. 4. Benevolence. 






67 


Chap. 5. Christian Forbearance. . 






74 


Chap. 6. Forgiveness of Injuries. 






80 


Chap. 7. Weanedness from the World 






91 


Chap. 8. Trust in God. 






97 


Chap. 9.* Prayer. 






111 


Chap. 10. Integrity. 






122 


Chap, ll.f Christian Watchfulness. 






146 


Chap. 12. Love for the Brethren. 






154 


Chap. 13. Christian Conversation. 






164 


PART III. 


General Remarks, illustrative of the preceding. 173 



* By mistake, numbered X. in the volume. 

t In a part of the impression, the figure I was removed accidentally. 



i 



ERRATA. 
Page 13th second line from the lop, for distinct countries, 
read distant countries. Page 40, end of bottom line, for warn, 
read sau: Page 97, top line, dele at— 4th line, for text, read 
test. Page 124, 2d paragraph, 6th line, for excised, read exer 
cised. 






<rt 



LIBRARY OF CONGRESS # 



11 

0021 064 256 0, 



